The  Catechism  of  the 
Church  of  Geneva 


John  Calvin 


Translated  by 
El  ijah^' Waterman 


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o  a*  rs  -s    •  Q.  —    , 

4)  CO         (u  c:  'i  c 


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|b:  ":: 


REV.  ABEL  FLINT, 

PASTOR 

OF    THE    SOUTH    CHURCH    IN    HARTFORD; 
THIS 

SMALL  VOLUME  IS  INSCRIBEB, 

AS   A    T£STIMONT 

OF  FRIENDSHIP, 

BETWEEN    HIM    AND    THE 

TRANSLATOR. 


ADA^RTISEMENT. 

TIIE  following  translation  is  designed  Lo  ejt- 
hibit  the  doctrinal  sentiments  of  Calvin  to  the  Eng- 
lish reader,  in  that  form  in  which  he  himself  wish- 
ed posterity  to  ascertain  them.  Li  every  instanbe 
the  Translator  has  been  anxious  to  give  a  literal 
and  fair  expression  of  that  Reformer's  ideas.  The 
copy,  from  which  the  translation  was  made,  is  in 
the  8th  voL  of  his  works ;  Amsterdam  Edition 
1667.  The  Leyden  Edition  of  1591,  in  Latin, 
Greek,  and  Hebrew,  has  been  examined,  and  also 
the  French  copy  at  the  end  of  Calvin's  and  Beza*s 
Testament,  of  1563,  and  the  copy  at  the  end  of 
the  large  French  Bible  of  1641.  These  different 
copies  and  editions  hare  served  to  correct  each 
other,  and  from  tliem  considerable  assistance  hay 
been  derived,  in  ascertaining  the  use  of  appropri- 
ate words. 

S^Hdgeport,  June  Slst,  1814. 


cATfidftisiAPR  8  1911    * 


CHURCH  OF  GENEYA, 

BY  THE    REV.    JOHN    CALVIN. 


TRAKStATEB  FROM  THE  LATIS^, 

BY  THE  REV.  ELIJAH  WATERMAN, 

Author  of  the  Life  of  Calvin. 


AN  APPENDIX, 

IN   A    LETTER    ADDRESSED    TO 
WILLIAM  S.  JOHNSON,  L.  L.  D. 

Showing  that  "  Hlie  Catechism  commonly  called  Dr.  Alexander 

fJowell's,"  which  was  sanctioned  in  the  Convocation  of  Bisliops 

and  Clergy'  in  1562,  and  published  1570,  "  as  a  standing 

summary  of  the  doctrines  of  the  English  Church,"  Ls 

hi  substance  the  Catechism  of  Calvin  enlarged. 

Ua^ccyUXix  as  troi  kcci  rovro  fcrcu — rcc  Aey«,«.:v(f« , 
Ex  Pre/a.    CyrilU  Catecheseon  p.  8.  ej::s  Cperitm, 


HARTTORD  : 

SJieJdon  ^  Goodivin Printer- 


^mict  of  flDotttwcticuf,  f^ti, 

^jsjcjcJojcr***      BE  IT  REMEMBERED  :  That  on  the  fifth  day 

f  August,  in  the  thirty-ninth  year  of  the  Independenc. 
_^  of  the  United  States  of  America,  Elijah  TVaterman, 
of  the  said  District,  hath  deposited  in  this  office,  the 
title  of  a  Book,  the  right  whereof  he  claims  as  author,  in  the 
words  following  to  wit : 

"  The  Catechism  of  the  Church  of  Geneva,  by  the  Rev.  John 
"  Calvin.  Translated  from  the  latin  by  the  Rev.  Elijali  Wa- 
"  terman,  author  of  the  life  of  Calvin.  With  an  Appendix,  in 
**  a  letter  addressed  to  William  S.  Johnson,  L.  L.  D.  Showing 
"  that  '  the  Catechism  commonly  called  Dt.  Alexander  Now- 
'  ell's,'  which  was  sanctioned  in  the  Convocation  of  Bishopr 
*'  and  Clergy  in  1562,  and  published  1570,  ♦  as  a  standing  sunri- 
"  mary  of  the  doctrines  of  the  English  Church/  is  in  sutetance 
"  the  Catechism  of  Calvin  enlarged." 

In  conformity  to  the  act  of  the  Congress  of  the  United  States, 
OTititled  "  An  act  for  the  encouragement  of  learning,  by'securing 
tile  copies  of  maps,  charts  and  hooks,  to  the  authors   and  pro- 
prietors of  such  copies,  during  the  times  therein  menUoned." 
HENRY  W.  EDWARDS,  Clerk 
of  the  DistriU  cf  Connecticut: 


THE  ^ 

CATECHISM  j 

OF  THE 

CHURCH  OF  GENEVA.  i 


I.    THE  DOCTRINES  OF  FAITH, 

Q.  1.  Minister.  WHAT  is  the  chief 
end  of  man  ? 

A.  Child.  It  is  to  know  God  his  Cre- 
ator. 

2  M.  What  reason  have  you  for  tliis 
answer  ? 

C.  Because  God  has  created  us,  and  plac- 
ed us  in  this  world,  that  he  may  be  glorified 
in  us.  And  it  is  certainly  right,  as  he  is  the 
author  of  our  life,  that  it  should  advance  his 
glory. 

3  M.     What  is  the  chief  good  of  man  ? 
C.    It  is  the  same  thing. 

4  M.  Why  do  you  account  the  knowl- 
edge of  God,  the  chief  good  ? 

C.  Because  without  it,  our  condition  is 
more  miserable  than  that  of  any  of  the  brute 
cieatures. 


iO  The  Catechism  of  the 

5  M.  From  this  then  we  clearly  under- 
stand, that  nothing  more  unhappy  can  be- 
fall man  than  not  to  glorify  God. 

C.     It  is  so. 

6  M.  What  is  the  true  and  correct 
knowledge  of  God  } 

C.  When  he  is  so  known,  that  the  honour, 
which  is  his  due,  is  rendered  to  him. 

7  M.  What  is  the  true  method  of  ren- 
dering him  due  honour  ? 

C.  It  is  to  put  our  whole  trust  in  him; 
to  serve  him  by  obedience  to  his  will,  all  our 
life ;  to  call  upon  him  in  all  our  necessities, 
seeking  in  him  salvation,  and  every  good 
thing  which  can  be  desired ;  and  finally,  to 
acknowledge,  both  in  the  heart  and  with  the 
mouth,  that  he  is  the  sole  author  of  all  bles- 
sings. 

8  M.  But  that  we  may  discuss  these 
things  in  order,  and  explain  them  more  ful- 
ly :  Which  is  the  first  head  of  your  division  ? 

C.  That  we  should  place  our  whole  con- 
fidence in  God. 

9  M.     How  is  that  to  be  done  ? 

C .  By  acknowledging  him,  Almighty  and 
perfectly  good. 

10  M.     Is  this  sufficient  ? 
C.    By  no  means, 

11  M.     Why  not? 

C.  Because  we  do  not  deserve  that  he 
should  exert  his  power  for  our  assistance,  or 
manifest  his  goodness  for  our  benefit. 

12  M.     What  more  is  needful  ? 


Qiurch  of  Geneva.  11 

C  That  each  one  of  us  be  fully  con-* 
vinced  that  God  loves  him,  and  that  he  is 
willing  to  be  to  him  a  Father  and  a  Saviour 

13  M.  But  how  will  that  be  evident  to 
us? 

C.  Truly  from  his  word,  in  which  he  de- 
clares to  us  his  mercy,  and  testifies  his  love 
for  us,  in  Christ. 

14  M.  The  foundation  and  beginning  of 
confidence  in  God  is  then,  the  knowledge 
of  him  in  Christ  ? 

C.    Entirely. 

15  M.  Now  I  would  hear  from  you,  in 
a  few  words,  the  sum  of  this  knowledge  ? 

C.  It  is  contained  in  the  Confession  of 
Faith,  or  rather  Formula  of  Confession, 
which  all  Christians  have  always  held  in 
general  ainong  themselves.  It  is  common- 
ly called  the  Symbol  of  the  Apostles,  which 
has  been  received  from  thctbegini^ng  of  the 
jChurch  among  all  the  pioip ;  and  which  was 
either  taken  from  the  mouth  of  the  Apostles, 
or  faithfully  collected  from  their  writings. 

16  M.     Repeat  it. 

C.  I  believe  in  God  the  Father  Mmighty, 
Maker  of  Heaven  and  earth :  and  in  Jesus 
Christ,  his  only  Son,  our  Lord ;  ivho  was 
conceived  by  the  Holy  Ghost,  born  of  the  vir- 
\gin  Mary ;  suffered  under  Pontius  Pilate^ 
iuas  crucified,  dead,  and  buried  ;  He  descen- 
ded into  Hell ;  the  third  day  he  arose  from 
the  dead  ;  ascended  into  Heaven,  and  sitteth 
qt  the  right  hand  of  God  the  Father  Almitrh 


12  The  Catechism  of  the 

ty  ;  from  thence  he  shall  corns  to  judge  the 
living  and  the  dead,  I  believe  in  the  Holy 
Ghost :  the  Holy  Catholick  Church :  the  com- 
munion of  Sa'mts :  the  forgiveness  of  sins : 
the  resurrection  of  the  body,  and  the  life  ever- 
lasting,   Jlmen. 

17  M.  That  each  head  may  be  under- 
stood, into  how  many  parts  shall  we  divide 
this  Confession  ? 

C.     Into  four  principal  ones. 

18  M.     What  are  they  ? 

C.  The  first  respects  God,  the  Father : 
the  second,  Jesus  Christ,  his  Son,  which  em- 
braces also  the  whole  subject  of  man's  re- 
demption :  the  third,  the  Holy  Spirit :  and 
the  fourth,  the  Church,  and  the  benefits  of 
God  towards  it. 

19  M.  Since  there  is  but  one  God,  why 
do  you  name  three ;  the  Father,  the  Son,  and 
the  Holy  lliiit^ 

C.  BecXuse,  iirthe  one  substance  of  God, 
we  must  consider  the  Father,  as  the  begin- 
ning and  origin  or  first  cause  of  all  things  : 
then  tlie  Son,  who  is  his  eternal  wisdom  i 
and  lastly  the  Holy  Spirit,  as  the  power  of 
God,  spread  abroad  through  all  things,  which 
yet  perpetually  dwells  in  him. 

20  M.  You  mean  then,  that  there  is  no 
absurdity,  although  we  determine  that  these 
three  distinct  persons  are  in  the  one  God- 
liead  5  and  that  God  is  not  therefore  divided. 

C.     It  is  so. 

9A  M.    Recite  the  first  part  of  the  Creed. 


Church  of  Geneva,  13 

C.  I  believe  in  God  the  Father  Almighti/, 
Creator  of  Heaven.and  Earth. 

22  M.     Why  do  you  call  him,  Father? 
C.  Chiefly  as  it  respects  Jesus  Christ,  who 

is  the  eternal  word  of  God  begotten  of  him 
from  eternity;  and  sent  into  this  world  and 
declared  to  be  his  Son.  From  hence  also 
we  understand,  that  since  God  is  the  Fath- 
er of  Jesus  Christ,  he  is  a  Father  to  us  also. 

23  M.  In  what  sense  do  you  give  him 
the  name  of  Jllmighty  ? 

C.  Not  in  this  manner,  that  he  should 
have  power  and  not  exercise  it ;  but  that  he 
holds  all  things  under  his  hand  and  manage- 
ment; to  govern  the  world  by  his  Providence ; 
to  order  it  after  his  own  will ;  and  to  com- 
mand all  creatures  as  it  pleaseth  him. 

24  M.  You  do  not  then  imagine  an  idle 
power  of  God ;  but  you  consider  him  to  be 
one,  who  has  always  a  hand  prepared  for  op- 
eration, so  that  nothing  is  done  but  by  him 
and  his  appointment. 

C     It  is  so. 

25.  M.  Why  do  you  add,  Maker  or  Cre- 
*  ator  of  Heaven  a  nd  Earth  ?  -     • 

C.  In  as  much  as  he  has  made  himself 
known  to  us  by  his  works ;  in  which  also  he 
is  to  be  sought  by  us.*  For  our  understand- 
ings are  nwt  capable  of  comprehending  his 
essence.  The  world  itself,  therefore,  is  ay 
it  wore  a  glass,  in  which  we  may  discern 

*  Romans  i.  ^0. 
B 


14  The  Catechism  of  the 

him  as  far  as  it  is  for  our  benefit  to  kn«w 
him. 

26  M.  By  heaven  and  earth,  do  you  not 
understand  the  whole  creation  ? 

C.  Yes,  truly.  These  two  words  include 
all  things  that  exist  in  heaven  and  in  earth. 

27  M.  But  why  do  you  call  God  Crea- 
tor only,  since  it  is  much  more  excellent  to 
guard  2inAjn^eserve  the  Creation  in  its  order, 
than  to  have  once  created  ? 

C.  It  is  not  indeed  so  much  as  intimated, 
by  this  expression,  that  God  at  once  created 
his  M'orks,  so  that  he  might  cast  off  tlie  care 
of  them  afterwards ;  but  it  is  rather  to  be  ac- 
counted, that  as  he  framed  the  world  in  the 
beginning,  so  he  still  preserves  it;  and  that 
the  earth  and  all  other  things  abide,  only  as 
they  are  preserved  by  his  power  and  manage- 
ment. Besides,  as  he  upholds  ail  things  by 
his  hand,  it  is  evident  that  he  is  the  supreme 
Moderator  and  Lord  of  all.  Since  then  he 
is  the  Creator  of  heaven  and  earth,  it  be- 
comes us  to  understand  him  to  be  the  One, 
who  by  his  wisdom,  power,  and  goodness, 
governs  the  whole  course  and  order  of  na- 
ture ;  who  is  alike  the  autlior  of  the  rain  and 
the  droutli,  of  the  hail  and  other  tempests, 
and  of  fair  weather;  who  makes  the  earth 
fruitful  by  his  bounty,  and  by  w  ithdrawing 
liis  hand,  again  renders  it  barren;  from  v.hom 
alike  come  health  and  disease  ;  to  whose 
dominion,  all  tilings  are  subject,  nnd  to  v,  hose 
will,  all  tliineis  are  obpdiont. 


Ghurch  of  Geneva.  15 

28  M.  What  then  shall  I  think  of  dev- 
ils and  wicked  men  ?  Shall  I  say  that  these 
also  are  in  subjection  to  him? 

C.  Although  God  doth  not  influence  them 
by  his  Spirit ;  yet  he  restrains  them  by  his 
power,  as  with  a  bridle,  that  they  cannot 
move  themselves,  except  as  he  permits.-— 
Moreover,  he  makes  them  the  servants  of  his 
will,  so  that  they  are  constrained  to  pursue, 
unwillingly  and  without  their  intention,  his 
pleasure. 

29  M.  What  benefit  do  you  derive  from 
the  knowledge  of  this  subject  ? 

C.  Very  ^^eat.  For  it  would  go  ill  with 
us,  if  any  thing  was  permitted  to  devils  and 
wicked  men,  without  the  will  of  God.  In 
that  case,  knowing  ourselves  exposed  to  their 
perverseness,  the  tranquillity  of  our  minds 
would  be  destroyed.  But  now  we  rest  in 
safety,  believing  them  to  be  curbed  by  tlie 
will  of  God,  and  held  in  by  restraint,  so  that 
they  can  do  nothing  but  by  his  permissicoi 
and  especially  since  God  presents  himself  to 
us  as  our  guardian  and  defender. 

30  M.  Now  let  us  proceed  to  the  second 
part. 

C.  That  is — To  believe  in  Jesus  Christy 
his  only  Son,  our  Lord. 

31  M.  What  is  summarily  contained  in 
ibis  ? 

C.  That  the  Son  of  God  is  our  Saviour ; 
and  at  the  same  time  it  explains  the  manner 


16  The  Catechism  of  the 

in  which  he  has  redeemed  us  from  death,  and 
obtained  life  for  us. 

32  M.  What  is  the  meaning  of  tlie  name, 
Jesus,  by  which  you  call  him. 

C.  That  name  in  Greek  signi  fies  Saviour, 
The  Latins  have  no  proper  name,  by  which 
its  force  can  be  well  expressed.  ,  Therefore 
the  word  Saviour  was  commonly  received. 
Besides,  the  Angel  gave  this  appellation  to 
the  Son  of  God  by  the  command  of  God  him- 
self.* 

33  M.  Is  this  of  anj  more  weight,  than 
if  men  had  given  it  to  him  ? 

C-  Altogether:  For  since  God  would 
have  him  so  called  he  must  of  necessity  be 
truly  what  he  is  called. 

34  M.    What  then  does  the  word,  Christy 
signify  ? 

C.  By  this  title,  his  office  is  still  better 
expressea.  For  it  signifies,  that  he  was 
anointed,  for  a  Prophet,  Priest,  and  King. 

35  M.    How  do  you  know  that  ? 

C  Because  the  Scriptures  apply  anoint- 
ing to  these  three  uses ;  and  also  often  as- 
cribe to  Christ,  these  three  offices,  which  we 
mentioned. 

36  M.  With  what  kind  of  oil  was  he 
anointed  ? 

C.  Not  with  visible ;  not  witli  such  as  was 
used  in  the  consecration  of  ancient  Kings, 
Priests,  and  Prophets,  but  with  more  excel- 

*  Matthew  i.  21. 


Church  of  Geneva,  17 

lent :  That  is  by  the  grace  of  the  Hoi  j  Spir- 
it, which  is  the  substance  represented  by 
that  external  anointing. 

37  M.  What  is  the  nature  of  that  king- 
dom of  his,  of  which  you  speak  ? 

C.  It  is  spiritual,  as  it  is  governed  by  the 
word  and  Spirit  of  God ;  which  bring  with 
them  righteousness  ^nd  life. 

38  M.  What  is  the  nature  of  his  Priest- 
hood ? 

C.  It  is  the  office  and  prerogative  of 
standing  in  the  presence  of  God,  for  obtain- 
ing his  favour,  and  for  appeasing  his  wrath, 
by  the  oblation  of  a  sacrifice,  which  is  ac- 
ceptable to  him. 

39  M.  In  what  sense,  do  you  call  Christ 
a  Prophet  ? 

C.  Because  when  he  came  into  the  world, 
he  declared  himself  the  Ambassador  of  the 
Father,  and  the  Interpreter  of  his  will  among 
men.  And  for  this  purpose,  that  having  ful- 
ly explained  the  will  of  the  Father,  he  might 
put  an  end  to  all  revelations  and  prophecies. 

40  M.  But  do  you  receive  any  benefit 
from  this  ? 

C.  Truly  all  these  things  have  no  other 
object,  but  our  good.  For  Christ  was  en- 
dowed with  those  things  of  the  Father  that 
he  might  impart  them  to  us,  and  that  we  all 
might  partake  of  his  fulness, 

41  M.  Explain  this  to  me  a  little  more 
fully. 

C.    He  was  filled  with  the  Holy  Spirit, 
B  2 


IS  I'he  Catechism  of  the 

and  enriched  with  all  the  fulness  of  its  gifts, 
that  he  might  impart  them  to  us,  anil  to  each 
one,  according  to  the  measure,  which  the 
Father  knew  to  be  expedient  for  us.  Thus 
from  him,  as  tlie  one  only  fountain,  we  draw 
whatever  we  have  of  spiritual  good. 

42  M.  What  does  his  kingly  office  prof- 
it us  ? 

C.  By  it  we  are  enabled  to  live  pious 
and  holy  lives  in  liberty  of  conscience ;  are 
endowed  with  his  spiritual  riches;  and  also 
armed  with  that  power  which  enables  us  to 
overcome  the  flesh,  the  world,  sin,  and  the 
devil,  those  perpetual  enemies  of  our  souls. 

43  M.  What  purpose  does  the  Priest- 
hood of  Christ  answer  ? 

C.  Chiefly  as  by  this  means,  he  is  our 
Mediator,  who  reconciles  us  to  the  Father : 
and  also  that  a  way  is  opened  for  us  to  the 
Father,  that  we  may  come  into  his  pres- 
ence with  confidence,  and  offer  ourselves 
and  all  that  is  ours  to  him  for  a  sacrifice. 
And  hence,  you  may  understand  in  what 
manner  he  makes  us  his,  by  his  Priesthood. 

44  M.    Tlie  prophetic  office  still  remains? 
C.     As  the  office  of  master  was  bestowed 

upon  the  Son  of  God  for  his  people ;  the  end 
is  that  lie  mi,^ht  illuminate  them  in  the  true 
knowledge  of  the  Father,  instruct  Ihem  in  the 
truth,  and  make  them  the  faraily-disciplcs  of 
God. 

45  M.  This  then  is  the  conclusion  of  all 
you  have  said  :  The  name,  Christ,  corapre- 


Church  of  Geneva.  19 

hends  three  oflBces,  which  the  Father  confer- 
red on  the  Son,  that  he  midit  abundantly  com- 
municate their  power  and  fruit  unto  his  own. 
C.     It  is  so. 

46  M.  Why  do  you  call  him  the  only 
Son  of  God,  since  God  distinguishes  us  all, 
by  that  appellation  ? 

C.  Because,  if  we  are  the  sons  of  God,  we 
have  it  not  from  nature  5  but  only  from  grace 
and  adoption,  does  God  hold  us  in  that  con- 
dition. But  the  Lord  Jesus,  who  is  begot- 
ten of  the  substance  of  the  Father,  and  is  of 
the  same  essence  with  him,  is  by  the  best 
right  called  the  only  Son  of  God  i  since  he 
alone  is  so,  by  nature.* 

47  M.  You  understand,  then,  that  this 
honour  is  due  to  him  by  the  right  of  nature, 
and  is  personally  his  own ;  but  it  is  couimu- 
nicated  to  us  by  gratuitous  kindness,  in  as 
much  as  we  are  his  members. 

C  Entirely.  Therefore  in  respect  to  this 
communication,  he  is  called  the  first  born 
among  many  brethren.f 

48  M.  In  what  sense  do  you  understand 
him  to  he  our  Lord? 

C.  As  he  is  appointed  by  the  Father, 
that  he  might  have  us  under  his  dominion  ; 
that  he  should  administer  the  kingdom  of 
God  in  heaven  and  on  earth,  and  should  be 
the  head  of  angels,  and  of  believers. 

*  John  i.  1.  Eph.  i.  3.  Heb.  i.  1. 
t  Rom.  viii.  29.  Colos.  i.  15, 18. 


2Q  Tlie  Catechism  of  tha, 

49  M.  What  is  meant  by  that  which 
follows  ? 

C.  It  shows  the  manner  in  which  the  Son 
is  anointed  by  the  Father,  that  he  should  be 
our  Saviour ;  namely,  that  having  taken  our 
flesh,  he  performed  all  those  things  which 
were  necessary  for  our  salvation,  as  they 
have  been  here  declared. 

50  M.  What  do  you  mean  by  these  two 
.sentences  :  Who  ivas  conceived  of  the  Holy 
Ghost,  bom  of  the  Virgin  Mary  ? 

C.  That  he  was  formed  by  the  miracu- 
lous and  secret  power  of  the  Holy  Spirit,  in 
the  womb  of  the  Virgin,  of  her  substance, 
that  he  sliould  be  the  true  seed  of  David,  as 
was  foretold  by  the  Prophets.* 

51  M.  Was  it  tlien  needful  that  he 
should  put  on  our  flesh  ? 

C.  Certainly,  because  it  was  necessary 
that  man's  disobedience  to  God  should  be 
expiated  also  in  human  nature.  Nor  indeed 
otherwise  would  he  have  been  our  Mediator, 
to  accomplish  the  reconciliation  of  men  with 
God.f 

59.  jM.  You  say  then  that  it  behoved 
Christ  to  be  made  man,  so  that,  as  in  our  per- 
son, he  might  fulfil  the  oflice  of  our  Saviour. 

C.  So  1  think ;  for  it  is  necessary  for  us 
to  recover  in  him,  whatever  is  wanting  in 
ourselves ;  which  cannot  otherwise  be  done. 

*  Psalm  cxxxii.  11.  Math.  i.  1.  Luke  i.  32. 
t  Rom.  iii.  25.  1  Tijn.  ii.  5.  Heb.  iv.  15,  and  V.  7 


CImrch  of  Geneva.  '2% 

53  M.  But  why  was  his  generation  ef- 
fected by  the  Holy'Spirit,  and  not  rather  in 
the  common  anc^usual  manner  ? 

C.  In  as  much  as  the  seed  of  man  is 
wholly  corrupted,  it  became  the  office  of  the 
Holy  Spirit  to  interpose  in  the  generation  of 
the  Son  of  God,  lest  he  should  he  affected  by 
that  contagion,  and  that  he  might  be  endow- 
ed with  the  most  perfect  purity. 

54  M.  Hence  then  we  learn,  that  he  wlio 
is  to  sanctify  others  should  be  free  from  ev- 
ery blemish,  endowed  from  the  womb  with 
original  purity,  entirely  consecrated  to  God, 
and  undefiled  with  any  corruption  of  the  hu- 
man race. 

C.     So  I  understand  it. 

55  M.  Why  do  you  pass  immediately 
from  his  birth  to  his  death,  omitting  the 
whole  history  of  his  life  ? 

C.  Because  the  Creed  here  treats  only 
of  those  points  which  are  the  chief  things  of 
our  redemption,  and  which  contain  in  tliem 
as  it  were,  its  substance. 

56  M.  But  why  do  you  not  say,  in  one 
word,  that  he  ivas  dead,  without  adding,  the 
name  of  Pontius  Pilate,  under  whom  lie  suf- 
fered ? 

C.  That  not  only  respects  the  truth  of 
the  history,  but  proves  also,  that  liis  death 
was  inflicted  by  a  judicial  sentence. 

57  M.     Explain  this  more  fully. 

C.  He  died  that  he  might  bear  the  pun- 
ishment due  to  us,  and  in  thi«  manner  deliv- 


22  The  Catechism  of  the 

er  us  from  it.  But  as  we  all,  as  we  were 
sinners,  were  exposed  to  the  judgment  of 
God,  that  he  might  suffer  it  in  our  stead,  he 
was  pleased  to  place  himself  before  an  earth- 
ly judge,  and  to  be  condemned  by  his  mouth, 
so  that  we  miglit  be  absolved  before  the 
throne  of  the  heavenly  Judge. 

58  M.  But  Pilate  pronounced  him  inno- 
cent, therefore  he  was  not  condemned  as  a 
malefactor.* 

C.  It  becomes  us  to  observe  both  these 
points.  For  thus  the  judge  gives  the  testi- 
mony of  his  innocence,  that  it  might  be  wit- 
nessed, that  he  suffered  not  for  his  own  sins, 
but  for  ours ;  yet,  at  the  same  time,  he  was 
condemned,  in  solemn  form,  by  the  same 
sentence,  that  it  might  be  manifest,  that  by 
undergoing,  as  our  substitute,  the  punish- 
ment which  we  merited,  he  might  deliver  us 
from  it. 

59  M.  It  is  well  said.  For  if  he  had 
been  a  sinner,  he  would  not  have  been  a  fit 
surety  for  suffering  the  punishment  of  the 
sins  of  others.  Yet  tlmt  his  condemnation 
might  be  accounted  to  us  for  absolution,  it 
became  him  to  be  numbered  among  male- 
factors. 

C.     So  I  understand  it. 

60  M.  As  to  his  being  crucified,  has  this 
any  thing  of  more  moment,  than  if  he  had 
suffered  any  other  kind  of  death  ? 

•  Math,  sxvii.  24. 


Church  of  Geneva,  SS 

C.  Yes,  as  the  Apostle  informs,  when  he 
says,  That  he  was  Iian^ed  on  a  tree,  that  by 
bearing  our  curse  in  himself,  we  might  be 
delivered  from  it.  For  that  kind  of  death  was 
accursed  of  God.* 

61  M.  What.^  Is  not  reproach  fixed  oa 
the  Son  of  God,  when  he  is  said  to  be  sub- 
jected to  a  curse,  even  in  the  sight  of  God  .^^ 

C.  By  no  means ;  for  by  receiving  it,  he 
abolished"  it :  nor  did  he  cease,  at  that  time, 
to  be  blessed,  when  he  enriched  us  with  his 
benefits. 

62  M.     Proceed. 

C.  Since  death  was  a  punishment  laid 
upon  man,  on  account  of  sin,  the  Son  of  God 
endured  it,  and  by  enduring  conquered  it. 
And  tliat  it  might  be  more  fully  manifested, 
that  he  endured  a  real  death,  he  would  be 
placed  in  a  tomb,  like  other  men. 

63  M.  But  it  does  not  appear  that  we 
derive  any  advantage  from  this  victory,  since 
we  all  die. 

C.  That  is  no  objection;  for  death  is 
nothing  now  to  believers,  but  a  passage  to  a 
better  life. 

64  M.  Hence  it  follows,  that  death  is 
no  more  to  be  dreaded  as  a  formidable  thing ; 
but  we  must  follow  Christ  our  Leader  with 
an  intrepid  mind,  who,  as  he  did  not  himself 
perish  in  death,  will  not  suffer  us  to  perish. 

C.     So  we  must  do. 

*  Gal.  iii.  13.  Dcut.  xxi.  23. 


24  "The  Catechism  of  the 

65.  M,  What  is  to  be  understood,  as  to 
what  is  immediately  added  concerning  his 
descent  into  hell  9* 

C.  That  he  not  only  suffered  a  natural 
death,  which  is  the  separation  of  soul  and 
body,  but  also  the  pains  of  death ;  as  Peter 
calls  tliem  :t  and  by  this  phrase  I  understand 
tliose  dreadful  agonies,  by  which  his  soul  was 
straitened. 

*  Calvin's  opinion  was  that  Christ  suffered  the 
pains  of  hell  on  the  Cross.  There  he  suffered,  and 
offered  himself  a  sacrifice  for  the  sins  of  the  human 
race.  See  his  opinion  at  lai-ge  in  his  Institutes,  B. 
2.  Chap.  16.  8.  That  the  words,  lie  descended  to 
Hell  or  the  invisible  tvorld,  were  added  to  the  Creed 
after  the  foui'th  century,  is  evident  from  tlie  state- 
ment made  by  Bishop  Burnet,  in  his  exposition  of 
tlie  39  Articles,  Art.  3,  p.  55—58.  Burnet  says,. 
that  the  Article  in  the  Creed,  of  Christ's  descent  in- 
to Hell,  is  mentioned  by  no  writer  before  RufRn, 
Presbyter  of  Aquila,  who,  in  the  beg-inning-  of  the 
the  fifth  Century,  tells  us — That  it  was  neither  in  the 
Smybol  of  tlie  Roman,  nor  oriental  Churches ;  and 
tiiat  he  found  it  in  the  Symbol  of  his  own  Church  at 
Aquila.  But  as  there  was  no  Article  in  that  S}-m-- 
bol  that  related  to  Christ's  burial,  so  he  understood 
tl^  words  in  that  sense.  "  JsTone  of  tlie  Fathers  of 
the  first  ages,  neither  Irenaeus,  Turtiillian,  Clemens, 
nor  Origen,  in  the  short  abstracts  which  they  give 
us  of  the  Christian  Faith,  mention  any  thing  like 
tliis."  The  first  Creeds,  wliich  used  these  words, 
made  no  other  mention  of  Christ's  burial ;  it  follows 
according  to  Ruffin's  sense,  that  they  were  imdei'- 
stood  of  his  burial. 

t  A.ctB  ii.  24: 


Church  of  Geneva,  S5 

66.  M.  Relate  to  me  the  cause  and  man- 
ner of  this  sufteiing. 

C.  As  he  placed  himself  before  the  tribunal 
of  God,  that  he  miglit  make  satisfaction  for 
sinners,  it  became  him  to  be  tortured  with 
horrible  distress  of  soul,  as  if  he  was  forsa- 
ken of  God — nay  as  if  he  was  hated  of  God. 
He  was  in  these  pains,  when  he  cried  to  his 
Father,  My  God,  my  God,  why  hast  thou 

FORSAKEN  ME  ! 

67.  M.  Was  the  Father  then  displeased 
with  him? 

C.  By  no  means ;  but  he  exercised  this  se- 
Terity  towards  him,  that  it  might  be  fulfilled 
which  was  spoken  by  Isaiah  the  Prophet — 
«  He  was  wounded  for  our  transgressions, 
he  was  bruised  for  our  iniquities."* 

68.  M^  Since  he  is  God,  how  could  he 
be  seized  with  this  kind  of  horror,  as  if  he 
was  forsaken  of  God  ? 

C.  We  must  consider  that  he  was  reduc- 
ed to  this  necessity,  according  to  the  affec- 
tions of  his  human  nature.  And  tliat  this 
might  be  done,  his  Divinity  in  the  mean  time 
retired,  that  is,  did  not  exert  its  power. 

69.  M.  But  how,  again,  can  it  be,  that 
Christ,  who  is  the  Saviour  of  the  world,  should 
be  subjected  to  this  condemnation. 

C.  He  did  not  so  submit  to  it  as  to  re- 
main under  it.  For  he  was  not  so  seized  by 
those  horrors,  which  have  been  mentioned. 

•  Isaiah  liii.  4,  5. 
C 


26  l^ie  Catechism  of  the 

as  to  be  overcome  bj  tbem,  but  ratlier  strug- 
gling with  tlie  power  of  hell,  he  subdued 
and  destroyed  it. 

70  M.  Hence  we  learn,  what  is  the  dif- 
ference between  the  torment  of  conscience, 
which  he  sustained,  and  that  by  which  sin- 
ners are  tortured,  who  are  pursued  by  the 
hand  of  an  oiFended  God.  For  what  in  him 
was  temporary,  in  them  is  eternal;  and 
what  in  him  was  only  tiie  piercing  of  a  nee- 
dle's point,  is  in  them  a  deadly  sword  wound- 
ing to  the  heart. 

C.  So  it  is.  For  the  Son  of  God,  in  the 
midst  of  these  pains,  did  not  cease  to  hope 
in  the  Father ;  but  sinners,  condemned  by 
the  judgment  of  God,  rush  into  desperation, 
rage  against  him,  and  press  on  even  to  open 
blasphemies. 

71  M.  Are  we  able  to  learn  from  hence, 
what  fruit  believers  derive  from  the  death  of 
Christ  .=^ 

C.  Yes.  And  first,  we  perceive  him  to 
be  a  sacrifice,  by  which  he  expiated  our  sins 
before  God  ;  and  thus  the  wrath  of  God  be- 
ing appeased,  he  brouglit  us  back  into  favour 
with  him.  Secondly,  that  his  blood  is  a  foun- 
tain, in  which  our  souls  are  purged  from  all 
pollution.  Lastly,  that  by  his  death  our  sins 
are  so  blotted  out,  that  tliey  shall  not  come 
into  remembrance  before  God  ;  and  thus  the 
hand  writing,  which  held  us  as  guilty,  is  era- 
sed and  abolished. 

72  M.  Doestlie  death  of  Christ  bring  no 
other  benefit  to  us  ? 


«  Church  of  Geneva,  27 

C.  Yes  truly.  For  by  its  efficacy  (if  in- 
deed we  are  tlie  true  members  of  Christ)  our 
old  man  is  crucified  ;  the  body  of  sin  is  so 
destroyed,  tliat  the  depraved  lusts  of  the  flesh 
reign  no  more  in  us. 

73  M.     Proceed  to  other  things. 

C.  It  follows — TJie  third  day  he  arose 
a^ain  from  the  dead.  By  which  he  proved 
himself,  tlie  conqueror  of  sin  and  death.— 
For  by  his  resurrection,  he  swallowed  up 
death,  broke  the  bonds  of  Satan,  and  reduced 
his  whole  power  to  nothing. 

74  M.  How  manifold  are  the  benefits 
which  we  derive  from  his  resurrection  ? 

C.  Three  fold.  By  it,  righteousness  is 
obtained  for  us :  Tt  is  a  sure  pledge  of  our 
resurrection  to  a  glorious  immortality :  And 
by  its  power,  we  are  even  now  raised  to  new- 
ness of  life,  that  we  may  live  in  pure  and 
holy  obedience  to  the  will  of  God.* 

75  M.     Let  us  attend  to  the  next  point. 
C.     He  ascended  into  Heaven. 

76.  M.  Did  lie  so  iiseeud  into  heaven, 
tliat  he  is  no  more  on  earth  ^ 

C.  Yes  truly.  For  after  he  had  finished 
all  those  things,  commanded  him  of  his  Fa- 
ther, and  which  were  requisite  for  our  sal- 
vation, there  was  no  occasion  wliy  he  should 
be  longer  conversant  on  earth. 

77  M.  What  benefit  do  we  derive  from 
this  ascension  } 

*  Roman?  iv.  25.    1  Cor.  xv.  22.    Rom.  vi.  4. 


28  The  Catechism  of  the 

C.  The  fruit  is  two  fold.  For  in  as  much 
as  Christ  has  entered  into  heaven  in  our 
name,  as  he  descended  to  the  earth  for  our 
sakes,  he  has  opened  to  us  also  that  door, 
which,  on  account  of  sin,  was  before  shut. 
Secondly,  he  appears  in  the  presence  of  God, 
as  our  Intercessor  and  Advocate. 

78  M.  But  has  he,  bj  ascending  to  heav- 
en, so  departed,  as  to  be  no  more  with  us  ? 

C.  By  no  means.  For  he  promised,  that 
he  would  be  with  us  even  to  the  end  of  the 
world. 

79  M.  But  by  his  dwelling  with  us,  are 
we  to  understand  his  bodily  presence  ^ 

C.  No.  For  the  manner  in  which  his 
body  is  received  into  heaven,  is  one  tiling ; 
and  the  presence  of  his  power  which  is  dif- 
fused every  where,  is  another. 

80  M.  In  what  sense  do  you  say  that 
he  sits  at  the  right  hand  of  God  the  Father? 

C.  These  words  signify,  that  tlie  Father 
has  given  to  him  the  dominion  of  heaven  and 
earth,  that  he  should  govern  all  things.* 

81  M.  VVhat  do  you  understand  by  this 
right  hand  and  by  this  sitting  ? 

C.  It  is  a  similitude  taken  fiom  earthly 
Princes,  who  are  accustomed  to  place,  at 
their  right  hand,  those  who  act  as  their  min- 
isters. 

82  M.  Do  you  mean  the  same  thing,  as 
that  which  Paul  declares  :  viz.    That  Christ 

*  Math,  xxviii  20. 


Church  of  Geneva,  29 

is  "constituted  head  over  all  things  to  the 
Church,  and  being  exalted  above  all  princi- 
palities, he  hath  obtained  a  name  which  is 
above  every  name.* 
C.     Yes,  it  is  so. 

83  M.  Let  us  pass  to  that  which  fol- 
lows. 

C.  From  thence  he  shall  come  to  judge 
the  quick  and  the  dead,  Tlie  meaning  of 
which  words  is,  that  he  will  as  openly  come 
from  heaven,  to  judge  the  world,  as  he  was 
seen  to  ascend  into  heaven.f 

84  M.  As  the  day  of  judgment  will  not 
be  til]  the  end  of  the  world,  how  do  you  say 
that  there  will  be  some  of  mankind  remain- 
ing; as  it  is  appointed  unto  all  men  once  to 
dic4 

C.  Paul  answers  this  question,  when  he 
says  that  those  who  are  then  alive  shall  be 
made  new  by  a  sudden  change,  that  the  cor- 
ruption of  the  flesh  being  put  oft',  they  may 
put  on  incorruption.il 

85  M.  You  understand  then  that  this 
change  will  be  the  same  to  them,  as  death ; 
as  it  will  be  the  abolishing  of  the  first  nature, 
and  the  beginning  of  a  new  life. 

C.     So  1  understand  it. 

86  M.  May  not  our  minds  receive  con- 
solation from  this,  that  Christ  is  one  day  to 
be  tiie  Judge  of  the  world  ? 

*  Eph.  i.  22.  Pliil.  ii.  9.  f  Acts  i.  11. 

*  Heb.  ix.  27.        0  1  Cor.  x^^  5.  1  Tbes.  iv.  r. 


30  The  Catechism  of  the 

C.  Yes,  singular  consolation.  For  by 
this  we  certainly  know  that  he  will  come,  for 
our  salvation. 

87  M.  We  should  not  then  so  fear  tills 
judgment,  as  to  have  it  fill  us  with  dread. 

C.  By  no  means.  For  we  shall  then  stand 
before  the  tiibunal  of  the  Judge,  who  is  also 
our  Advocate ;  and  who  will  receive  us  into 
his  confidence  and  cliarge. 

88  M.  Let  us  now  come  to  the  third 
part. 

C.  Tliat  is  concerning  Faith  in  the  Holy 
Spirit, 

89  M.    Of  what  use  is  that  to  us  ? 

C.  Truly  in  this  respect,  that  we  may 
know,  that  as  God  has  redeemed  and  saved 
us  by  his  Son,  so  he  will  make  us  partakers 
of  this  redemption  and  salvation  by  the  Holy 
Spirit. 

90  M.     In  what  manner  ? 

C.  In  as  much  as  we  liave  cleansing  by 
the  blood  of  Christ ;  so  it  is  necessary,  that 
our  consciences  be  sprinkled  with  it,  that 
they  may  be  purified.* 

91  M.  Tliis  requires  a  more  clear  expo- 
sition. 

C.  I  understand,  that  the  Holy  Spirit, 
dwelling  in  our  hearts,  operates  so  that  we 
may  experience  the  power  of  Christ.  For  it 
is  by  the  illumination  of  the  Holy  Spirit  that 
we  understand  tlie  benefits  we  derive  from 

♦  1  Peter  i.  Z  1  John  i.  7. 


C/mrch  of  Geneva,  31 

Christ ;  by  his  persuasion  they  are  sealed  in 
our  hearts ;  and  he  prepares  in  us  a  place  for 
them ;  he  also  re^nerates  us  and  makes  us 
new  creatures:  Therefore,  whatever  gifts 
are  offered  us  in  Christ,  we  receive  by  the 
power  of  the  Spirit,* 

92  M.     Let  us  proceed. 

C.  The  fourth  part  follows  in  which  we 
profess  to  believe  in  the  Holy  CatholicJc 
Church. 

93  M.     W\mi  is  the  Church  ? 

C.  The  body  and  society  of  believers, 
whom  God  has  predestinated  unto  eternal 
life. 

94  M.  Is  this  article  necessary  to  be  be- 
lieved ? 

C.  Yes,  truly,  unless  we  w  ould  render 
the  death  of  Christ  without  effect,  and  ac- 
count all  tliat  we  have  said,  for  noth.ing.  For 
this  is  the  sole  purpose  of  all,  that  there  should 
be  a  Church. 

95  M.  You  understand  tlien,  that  the 
cause  of  salvation  lias  been  hitherto  treated 
of,  and  its  foundation  shown,  when  you  ex- 
plained, that  we  were  received  into  the  fa- 
vour of  God,  by  the  merits  and  intercession 
of  Christ ;  and  that  this  grace  is  confirmed 
in  us  by  the  power  of  the  Holy  Spirit.  But 
now  the  effect  of  all  tliese  is  to  be  unfolded, 
so  that  from  ihe  very  subject  itself,  Faith 
may  be  more  firmly  established. 

*  Rom.  viii.  11.  Ehp.  i.  13. 


i)2  The  Catechism  of  tJie 

C.    It  is  so. 

96  M.  But  whj  do  you  call  the  Church 
Holy? 

C.  Because  those  whom  God  elects,  he 
justifies,  and  purifies  in  holiness  and  inno- 
cence of  life,  to  make  his  glory  shine  forth 
in  them.  And  this  is  what  Paul  means,  when 
lie  says,  that  Christ  sanctified  the  Church, 
which  he  redeemed,  that  it  might  be  glorious 
and  pure  from  every  spot,* 

97  M.  What  do  you  mean  by  the  epi- 
thet Catholick  or  universal  ? 

C.  By  that  we  are  taught,  that  as  there 
is  one  head  of  all  believers,  so  it  becomes  all 
to  be  united  in  one  body,  that  tliere  may  be 
one  Church  and  no  more,  spreafl  throughout 
all  the  world.f 

98  M.  What  is  the  meaning  of  what  is 
next  added,  the  communion  of  saints'^ 

C.  This  is  laid  down,  to  express  more 
clearly  the  unity  which  is  among  the  mem- 
bers t)f  the  Church.  At  the  same  time,  it  in- 
timates, t!iat  whatever  benefits  God  bestows 
on  the  Church,  respect  the  common  good  of 
all,  as  all  have  a  communion  among  them- 
selves. 

99  M.  But  is  this  holiness,  which  you 
attribute  to  the  Church,  ah-eady  perfect. 

C.  Not  yet,  not  so  long,  indeed,  as  it  is 
piihtant  in  tliis  world.     For  it  will  always 

*  Rom.  viii.  30.  Eph.  v.  25. 
•jfEph.  iv.  15.     ICor.  xii.  12. 


Church  of  Geneva.  33 

labour  under  infirmities ;  nor  will  it  pver  be 
entirely  purilied  ^rom  the  remains  of  corrup- 
tion, until  it  a!  aU  be  completely  united  to 
Christ  its  head,  by  wLom  it  is  iranctilied. 

100  M.  Can  tiiis  (Miurch  be  otherwise 
known,  tlian  as  it  is  discerned  by  Faith  ? 

C.  There  is  indeed  a  visible  Church  of 
God,  which  he  has  designated  to  us  by  cer- 
tain signs  and  tokens  ;  but  we  now  treat  ex- 
pressly of  the  congregation  of  those,  whom 
lie  has  elected  to  salvation.  But  this  is  nei- 
ther knov/n  by  signs,  nor  at  any  time  dis- 
cerned by  the  eyes^ 

iOl  M.     Wli^at  article  follovvS  next  ? 

C.    I  believe  the  forgiveness  of  sins, 

102.  M.  What  does  the  w^ord  forgiveness 
signify  ? 

C. "  Tliat  God,  by  his  gratuitous  goodness, 
will  pardon  and  remit  the  sins  of  believers, 
so  tliatthey  shall  neitljcr  come  into  judgment, 
nor  have  punisliment  exacted  of  them. 

103  M.  Hence  it  follows,  that  v/e  can 
by  no  means  merit,  by  personal  satisfactions, 
tljat  pardon  of  sins,  whicij  we  obtain  from  the 
Lord. 

C.  It  is  true.  For  Christ  alone,  by  suf- 
fering the  penalty,  has  finished  the  satisfac- 
tion. As  to  ourselves,  we  have  nothing  at 
all,  which  we  can  offer  to  God  as  a  compen- 
sation ;  but  we  receive  the  benefit  of  pardon 
from  bis  pure  goodness  and  liberality. 

104  M.  Why  do  you  connect  for^vc- 
ness  of  sins  with  the  Church  ? 


{34  The  Catechism  of  the 

C.  Because  no  one  obtains  it,  only  as  he 
is  first  united  to  the  people  of  God,  and  per- 
severingl  J  cherishes  this  union  with  the  body 
of  Christ  even  to  the  end ;  and  in  that  man- 
ner gives  evidence,  that  he  is  a  true  member 
of  the  Church. 

105  M.  By  this  rule  you  determine,  that 
there  is  no  condemnation  or  destruction,  ex- 
cept to  those  who  are  without  th.e  Churcli  ? 

C.  It  is  so.  For  from  those  M^ho  make  a 
separation  from  the  body  of  Christ,  and  by 
factions  destroy  its  unity,  all  hope  of  salva- 
tion is  cut  off,  in  so  far,as  they  continue  in 
this  separation. 

106  M.    Recite  the  last  article. 

C.  I  believe  the  resurrection  of  the  body ^ 
and  the  life  everlasting. 

107  M.  For  what  purpose  is  this  article 
of  Faith  put  in  the  Confession  ? 

C.  To  admonish  us  that  our  happiness  is 
not  to  be  placed  in  this  world.  The  knowl- 
edge of  this  has  a  twofold  advantao,e  and  use. 
By  it  we  are  taught,  first,  that  this  world  is 
to  be  passed  througb  by  us,  merely  as  stran- 
gers— that  we  may  think  continually  of  our 
departure,  and  not  suffer  our  hearts  to  be  en- 
tangled with  earthly  anxieties.  And  sscond- 
ly,  that  we  should  not,  in  the  mean  time,  des- 
pair in  our  minds,  but  patiently  wait  for 
those  things  which  are  as  yet  hidden  and  con- 
cealed from  our  eyes,  being  the  fruits  of 
grace,  laid  up  for  us  in  Christ,  until  the  day 
of  revelation. 


Church  of  Geneva,  35 

108  M.  AVhat  will  be  tlie  order  of  tliia 
resurrection  ? 

C.  Those  who  were  before  dead  will  re- 
ceive the  same  bodies  in  which  they  dwelt 
on  earth ;  but  endowed  with  a  new  quality, 
that  is,  to  be  no  more  obnoxious  to  death  and 
corruption.  But  those  who  shall  be  living  at 
that  day,  God  will  marvellously  raise  up  with 
a  sudden  change.* 

109  M.  But  will  it  be  common  at  once 
to  the  just  and  tlie  unjust.^ 

C.  There  will  be  one  resurrection  of  all ; 
but  the  condition  will  be  different :  Some  will 
be  raised  to  salvation  and  glory  5  others  to 
condemnation,  and  final  misery. t 

110  M.  Why  then  is  eternal  life  spoken, 
of,  in  tlie  Creed  and  no  mention  made  of  the 
wicked?  » 

C.  Because  nothing  is  treated  of  in  that 
summary  but  what  relates  to  the  consolation 
of  pious  minds :  Therefore,  tliose  blessings 
only  are  considered  whicl\  the  Lord  has  pre- 
pared for  his  servants.  For  this  reason  noth- 
ing  is  said  about  tlie  condition  which  awaits 
the  wicked,  vvhom  we  know  to  be  aliens  from 
the  kingdom  of  God. 

111  M.  Since  we  hold  the  foundation  on 
wliich  Faith  depends,  it  will  be  easy  to  infer 
from  thence  the  definition  of  true  Faith. 

C.  It  is  so,  and  thus  we  may  define  it — 
Faith  is  the  certain  and  stable  knowledge  of 


•o" 


1  Cor.  XV.  53.      t  Malt.  xxv.  4C\    John  v.  79 


36  The  Catechisyn  of  the 

the  paternal  benevolence  of  God  towards  us, 
according  to  his  testimony  in  the  Gospel ; 
that  he  will  be  to  us,  for  tlie  sake  of  Christ, 
a  Fatlier  and  a  Saviour. 

112.  Do  we  obtain  that  of  ourselves,  or 
do  we  receive  it  from  God  ? 

C.  The  scriptures  teach  us,  that  it  is  the 
special  gift  of  God,  and  experience  confirms 
the  testimony. 

113.  M.    Inform  me  what  experience. 
C.     Truly,   our  understandings   are   too 

weak  to  comprehend  that  spiritual  knowl- 
edge of  God,  which  is  revealed  to  us  by 
Faith ;  and  our  hearts  have  too  sti'ong  a  pro- 
pensity to  distrust  God,  and  to  put  a  perverse 
confidence  in  ourselves  or  the  creatures,  for 
us  to  submit  to  liim  of  our  own  mere  motion. 
But  thtf  Holy  Spirit  makes  us  capable,  by  his 
own  illumination,  of  understanding  those 
things,  which  would  otherwise  very  far  ex- 
ceed our  capacity,  and  forms  in  us  a  sure 
persuasion,  by  seiiling  in  our  hearts  the  prom- 
ises of  salvation. 

1 14.  ]NL  What  benefit  arises  to  us  from 
this  Faith,  when  we  have  once  obtained  it  ? 

C.  It  justifies  us  before  God,  and  by  this 
justification  makes  us  heirs  of  eternal  life. 

115.  M.  What.^  Are  not  men  justified 
by  good  works,  Avhen  bv  living  an  innocent 
and  holy  life,  they  study  to  approve  them- 
selves to  God  ? 

C .  If  any  one  could  be  found  thus  perfect, 
he  might  well  be  called  just  j  but  since  we 


Church  of  Geneva^  S7 

^re  all  sinners,  in  many  ways  guilty  before 
God,  that  worthiness  which  may  reconcile  us 
to  him  must  be  sought  by  us  in  some  other 
way. 

116  M.  But  are  all  the  works  of  men  so 
polluted,  and  of  no  value,  that  they  deserve 
no  favour  with  God  ? 

C.  In  the  first  place,  all  those  things 
which  proceed  from  us,  as  they  are  properly 
called  ours,  are  polluted,  and  therefore  avail 
nothing,  but  to  displease  God,  and  be  reject- 
ed by  him. 

117  M.  You  say  then,  that  before  we 
are  born  again,  and  created  anew  by  the  Spir- 
it of  God,  we  can  do  nothing  but  sin ;  as  a 
eon'upt  tree  brings  forth  only  corrupt  fruit. *^ 

C.  It  is  wholly  so ;  for  whatever  appear- 
ance our  works  may  have  in  the  eyes  of 
men,  tliey  are  altogether  evil,  as  long  as  the 
heart  is  corrupt;  at  which  God  especiallv 
leoks. 

118  M.  Hence  you  infer,  that  we  cannot, 
by  any  merits  of  our  own,  come  before  God 
and  challenge  his  favour :  but  rather,  in  al) 
our  undertakings  and  pursuits,  we  expose 
ourselves  to  his  wrath  and  condemnation. 

C.  So  I  think.  Therefore  it  is  of  his 
mere  mercy,  and  not  from  any  respect  to  ouj; 
works,  that  he  freely  embraces  us  in  Christ, 
and  holds  us  accepted,  by  accounting  thai, 
nghteousnqss  of  his,  which  is  accepted  by  us. 

*  Matt.  vii.  IB. 


38  The  Catechism  of  the 

as  our  own ;  and  not  imputing  our  sins  unto 
us*. 

119  M.  In  what  manner  1:lien  do  you 
saj  that  we  are  justified  by  Faith  ? 

C.  When  by  a  sure  confidence  of  heart, 
we  embrace  the  promises  of  tlie  gospel,  then 
we  obtain  possession  of  this  righteousness. 

120  M.  You  mean  this  then  :  That  this 
righteousness  is  so  to  be  received  by  Faith 
as  it  is  offered  unto  us,  of  God,  in  the  gos- 
pel. 

C.    Yes» 

121  M.  But  when  God  has  once  embraced 
us,  are  not  those  works  acceptable  to  him, 
which  we  do  by  the  infiiiencc  of  the  Holy 
Spirit  ^ 

C,  They  please  him  so  far  as  he  freely 
i-enders  them  worthy  by  his  own  favour ;  but 
not  from  the  merit  of  their  own  worthiness. 

122  M.  But  since  they  proceetl  from  the 
Holy  Spirit,  do  they  not  merit  his  accept- 
ance } 

C.  No,  because  they  have  always  some 
mixture  of  pollution  from  the  infirmity  of  the 
tlesh,  by  vvhich  they  are  defiled. 

123  M.  Whence  tlien,  and  in  what  way, 
do  they  become  pleasing  to  God  } 

C.  It  is  Faith  alone  which  renders  them 
acceptable :  then  w^e  may  rest  assuredly  on 
this  confidence,  that  they  shall  not  come  to 
tl\e  sentence  of  the  last  trial,  as  God  will  not 

^  Titus  ii}.  S: 


Piurch  of  Geneva.  t^!) 

.examine  them  by  the  rule  of  his  severity; 
but  covering  their  impurities  and  spots,  by 
the  purity  of  Clirist,  he  w  ill  account  them  a;^ 
if  they  were  perfect. 

1:24  M.  Shall  we  understand  from  thence, 
that  a  Christian  is  justified  by  his  works,  al- 
ter he  is  called  of  God,  or  that  he  can  obtain 
by  their  merit,  that  he  sliould  be  loved  oi" 
God,  whose  love  to  us  is  eternal  life  .^ 

C.  By  no  means ;  but  let  us  rather  believe 
what  is  written,  that  no  man  living  can  be 
jiistified  before  God ;  and  therefore  we  pray  : 
Enter  not  into  judgment  with  us.* 

125  M.  Must  we  then  conclude,  that  the 
good  works  of  believers  are  useless. 

C.  No,  for  God  has  promised  a  reward  to 
them,  both  in  this  world  and  in  the  life  to 
come.  But  this  reward  proceeds  from  the 
gratuitous  love  of  God  as  from  a  fountain ; 
as  he  first  embraces  us  as  sons  ;  and  then  by 
blotting  out  the  remembrance  of  our  sins,  he 
follows  with  his  favour  those  things  which 
we  do. 

126  M.  But  can  that  righteousness  be 
separated  from  good  works ;  so  that  he  who 
has  tliat  may  be  destitute  of  these  ? 

C.  This  cannot  be  done.  For  to  l-elieve 
in  Christ  is  to  receive  him  as  he  offers  him- 
self to  us.  Now  he  not  only  promises  to  us 
deliverance  from  death,  and  reconciliation 
witli  God,  but  at  the  same  time  also,  tjte 

*  Psalm  xxliii.  2. 


40  Tfie  Catechism  of  the 

gi'ace  of  tlie  Holy  Spirit,  by  which  we  are 
regenerated  in  newness  of  life.  It  is  neces- 
sary that  these  things  be  united  together, 
unless  we  would  divide  Christ  from  himself, 

12.7  M.  It  follows  from  this,  that  Faith 
is  the  root,  from  which  all  good  works  ori- 
ginate ;  and  cannot,  by  any  means,  make  us 
slothful  about  them. 

C.  It  is  true :  And  therefore  the  whole 
doctrine  of  the  gospel  is  contained  in  these 
two  points,  Faith  and  Repentance* 

128  M.     What  is  Repentance  ^ 

C.  It  is  a  hatied  of  sin  and  a  love  of 
righteousness,  proceeding  from  the  fear  of 
God  ;  leading  us  to  a  denial  and  mortification 
of  the  flesh,  so  that  we  may  give  up  ourselves 
to  be  governed  by  the  Holv  Spirit,  and  per- 
form all  the  actions  of  our  lives^in  obedience 
to  the  will  of  God. 

129  M.  But  this  last  point  was,  in  the 
di^^sion,  laid  down  in  the  oeginning,  when 
you  stated  the  true  method  of  honouring  God. 

C.  Yes,  it  was  then  observed,  that  the 
true  and  legitimate  rule  of  glorifying  God, 
was  to  obey  his  will. 

130  M.    How  so? 

C.  Because  the  service  which  God  ap- 
proves is  not  that  which  we  may  please  to 
feign  to  ourselves,  but  that  which  he  has  pi-e- 
scribed  by  his  own  counsel. 


Church  of  Geneva.  41 

II.    OF  THE  LAW. 

27iat  is,  of  the  Ten  Commandments  of  God. 

131  M.  What  rule  of  life  has  God  giv- 
en to  us  ? 

C.  His  Law. 

132  M.    What  does  that  contain  ? 

C.  It  is  divided  into  two  parts :  The  first 
contains  four  commandments,  and  the  other 
six.  Thus  the  whole  law  is  summed  up  in 
ten  commandments. 

133  M.  Who  is  the  author  of  this  divi- 
sion? 

C.  God  himself,  who  delivered  it  to  Mo- 
ses written  on  two  tables ;  and  it  is  often 
declared  to  be  comprised  in  ten  command- 
ments.* 

134  M-  What  is  tlie  subject  of  the  first 
table  ^ 

C.  It  treats  of  the  duties  gf  religion  to- 
wards God. 

135  M.  What  is  the  subject  of  the  second 
table? 

C.  Our  duties  to  men,  and  our  coinluct 
towards  them. 

136  M.  Which  is  the  first  command- 
ment? 

C.    Hear,  0  Israel,  lam  the  Lord  thy  God^ 

*  Ex.  xxiv.  12,  and  xxxii.  15,  and  xxxiv.  1.  Deut 
iv.  13,  and  x.  4, 

0  2 


42  jt'/ie  Ckiiechism  of  the 

7vhich  have  brought  thee  out  of  tlie  land  of 
Egypt,  out  of  the  house  of  bondage.     Thou 

SHAL^  HAVE   NO  OtHER  GODS  BEFORE  ME»* 

137  M.    Explain  these  words. 

C.  The  first  part  is  used  as  a  preface  to 
the  whole  law.  For  in  calling  himself  the 
Lord  or  Jehovah,  he  establishes  his  right  and 
authority  to  command.  Next,  by  declaring 
himself  bur  God,  he  would  render  his  law 
acceptable  to  ue.  Lastly,  these  words  also 
imply,  that  he  is  our  Saviour ;  and  as  he  dis- 
tinguishes us  by  this  privilege,  it  is  just  on 
our  part  that  we  present  ourselves  to  him  as 
his  willing  people. 

138  M.  But  does  not  the  deliverance 
from  the  bondage  of  Egypt  respect  peculiar- 
ly the  people  of  Israel  r 

C.  I  confess  it  does,  as  to  the  work  it- 
self,! but  there  is  another  kind  of  deliver- 
ance, which  pertains  equally  to  all  men. — 
For  he  has  delivered  us  all  from  the  spiritual 
servitude  of  sin  and  the  tyranny  of  the  devil. 

159  M.  Why  does  he  remind  us  of  that 
in  the  preface  toliis  law  ^ 

C.  To  admonish  us  that  we  shall  be  guil- 
ty of  the  highest  ingratitude,  unless  we  en- 
(u'cly  devote  ourselves  in  obedience  to  him. 

140  M.  What  i«  required  in  the  first 
commandment  ? 

-  Ex.  IX.  2.    Deut.  v.  6. 

I  The  Lcydcn  Ed.  has  the  word  Corjnts — instea^T 
^i'  opt*9,  which  is  in  the  Am$t.  Ed. 


Cliurch  of  Geneva.  45 

C.  That  we  should  render  to  him  tlic 
honour,  in  full,  which  is  his  due ;  without 
giving  any  part  of  it  to  another  ? 

141  M.  What  is  the  peculiar  honour, 
which  must  not  be  transferred  to  another  ? 

C.  To  worship  him  ;  to  place  our  \yhole 
trust  in  him ;  to  pray  to  him ;  and,  in  a  word, 
to  ascribe  to  him  all  those  things  which  be- 
long to  his  Majesty, 

142  M.     What  are   we  taught  by  these 

words,  BEFORE  ME. 

C.  That  nothing  is  so  hidden,  as  to  be 
concealetl  from  him ;  that  he  is  the  witness 
and  judge  of  all  our  secret  thoughts ;  and 
that  he  requires,  not  merely  the  honour  of 
an  external  confession,  but  alsa  the  sincere 
devotion  of  the  heart. 

143.  M.  Which  is  the  second  command- 
ment ? 

C.  Thou  shalt  not  make  unto  thee,  ant/ 
graven  image,  or  any  likeness  of  any  thin^c 
that  is  in  heaven  above,  or  that  is  in  the  earth 
beneath,  or  that  is  in  the  water  under  the 
earth ;  thou  shalt  not  boiv  down  thyself  to 
tfiem  nor  serve  them. 

144  M.  Does  God  wholly  forbid  the 
painting  or  sculpturing  of  any  images  ? 

C.  He  forbids  only  these  two — The  mak- 
ing of  images,  for  the  purpose  of  represent- 
ing God,  or  for  worshipping  him. 

145  M.  Why  is  it  forbidden  to  represent 
God,  by  a  visible  image  ? 

C.    Because  tliere  is  nothing  in  hhn,  who 


44  The  Catechism  of  tJie 

f 

is  an  eternal  and  incomprehensible  Spirit, 
that  resembles  a  corporeal,  corruptible,  and 
inanimated  figure.* 

146  M.  You  judge  it  then  to  be  dishon- 
ourable to  his  Majesty,  to  attempt  to  repre- 
sent him  thus. 

C.    Yes. 

147  M.  What  sort  of  worship  is  forbid- 
den, by  this  commandment  ? 

C.  That  we  should  address  ourselves  in 
prayer  to  a  statue  or  image ;  or  prostrate 
ourselves  before  it ;  or  by  kneeling,  or  any 
other  signs,  give  honour  to  it,  as  tliough  God 
therein  would  present  himself  to  us. 

148  M.  It  is  not  then  to  be  understood 
that  the  commandment  condemns  painting 
and  sculpturing ;  but  only,  that  images  are 
forbidden  to  be  made  for  the  purpose  of  seek- 
ing or  worshipping  God  in  tliem  5  or,  what  is 
the  same  thing,  that  wa  should  worship  them 
in  honour  of  God,  or  by  any  means  abuse 
them  to  superstition  and  idolatry. 

C.    It  is  so. 

149  M.  What  is  required  in  this  com- 
mandment ? 

C.  As  in  the  first,  God  declared  that  he 
■was  alone  to  be  adored  and  worshipped ;  so  in 
this,  he  shows  us  the  true  form  of  worship, 
by  which  he  would  recall  us  from  all  super- 
stition, and  other  depraved  and  corrupt  for- 


Dent.  iv.  15.    Acts  xvii.  29.    Rom.  i. 


Church  of  Geneva,  4.> 

150  M.     Let  us  proceed. 

C.  He  adds  a  sanction :  /  am  the  Lord 
thy  God^  mighty*  and  jealous,  visitins;  the  in- 
iquity of  the  Fathers  upon  the  Children  un- 
to tJie  third  and  fourth  generation  of  them 
that  hate  me. 

151  M.  Why  does  he  mention  his  power 
or  might  ? 

C.  To  show  us,  that  he  is  able  to  vindi- 
cate.his  glory. 

152  M.  What  does  he  indicate  by  the 
word  jealous  } 

C.  That  he  can  endure  no  equal  or  part- 
ner ;  that  having  given  himself  to  us  by  his 
own  infinite  goodness,  so  he  will  have  us  to 
be  wholly  his  own.  And  it  is  the  chastity  of 
our  souls,  to  be  dedicated  to  him,  and  to 
cleave  wholly  to  him  :  as  on  the  other  hand, 
they  are  said  to  be  defiled  with  adultery, 
when  they  turn  away  from  him,  to  supersti- 
tion. 

153  M.  In  what  sense  is  it  said — visit- 
ing the  iniquity  of  the  Fathers  upon  the  Chil- 
dren? 

C.  That  he  may  awaken  in  us  ^eater 
terror,  he  not  only  threatens  that  he  will  take 
punishment  of  those  who  transgress ;  but  tliat 
their  offspring  also  shall  be  under  a  curse. 

*  In  the  French  version  of  tlie  Scriptures  which 
Calvin  used,  is  the  word  forty  here  translated  m^h- 
ty.  See  also  Calvin's  Commentary  on  Exodus  xx.  5. 
in  the  fir^  Vol.  of  his  works  p.  39£!.  "Nomen  EL. 
G^uidam  appellative  vertunt,  fortk- 


46  T-iie  Catechism  of  the 

154  M.  But  is  it  consistent  with  the  equi- 
ty of  God,  to  punish  one  for  the  fault  of  an- 
other ? 

C.  If  we  consider  the  true  state  of  man- 
kind, the  question  will  he  solved.  For  hy 
nature,  we  are  all  exposed  to  the  curse ;  nor 
is  tliere  any  reason  that  we  should  complain 
of  God,  when  he  leaves  us  in  this  condition. 
-But  as  he  proves  his  love  towards  the  pious, 
by  blessing  their  posterity ;  so  he  executes 
his  vengeance  upon  the  wicked,  by  withhold- 
ing his  blessing  from  their  children. 

155  M.     Proceed  to  the  rest. 

C.  That  he  may  allure  us  by  nis  kind- 
ness, he  promises,  that  he  will  show  mercy, 
towards  all,  who  love  him  and  keep  his  com- 
mandments,  to  a  thousand  generations. 

156  M.  Does  this  intimate  that  the  obe- 
dience of  a  godly  man  shall  be  for  the  sal- 
vation of  all  his  children,  however  wicked  ? 

C.  By  no  means ;  but  in  this  manner,  he 
would  exhibit  himself  as  extending  his  boun- 
ty, thus  far,  towards  believers,  that  out  of 
favour  to  them,  he  would  show  kindness  to 
iheir  offspring ;  not  only  by  prospering  their 
worldly  affairs  ;  but  also  by  sanctifying  their 
souls,  that  they  should  be  numbered  among 
his  flock. 

157  M.  But  this  does  not  appear  to  be 
-continually  done. 

C.  I  confess  it :  For  as  tlie  Lord  reserves 
this  liberty  to  himself,  to  show  mercy  when 
he  pleases  to  the  children  of  the  wicked :  so 


Church  of  Geneva.  47 

he  has  not  so  restricted  his  favour  to  the  oft- 
spring  of  believers,  but  that  lie  casts  off  those, 
whom  it  seemeth  him  good,  according  to  hi^i 
own  will ;  yet  he  so  manages  this,  as  to  make 
it  evident  that  the  promise  is  not  a  vain  and 
fallacious  tiling.* 

158  M.  Why  does  he  mention  a  thousand 
generations,  in  showing  mercy,  and  only  three 
or  four,  in  executing  punishment  ? 

C»  That  he  may  show  himself  more  in- 
clined to  kindness  and  mercy,  than  he  is  to 
severity.  As  in  anotlier  place,  he  testifies — 
That  he  is  ready  to  forgive,  but  slow  to  an- 
ger.t 

159  M.  Which  is  the  third  command- 
ment? 

C.  Tliou  sfwlt  not  take  the,  name  of  thf 
Lord  thy  God  in  vain. 

160  IVI.     What  is  forbidden  in  this  com- 
i  mandment  ? 

^  C.  It  forbids  us,  to  abuse  the  name  of 
God,  not  only  by  perjury ;  but  by  all  unne- 
cessary oaths. 

16  r  M.  May  the  name  of  God  be  at  all 
lawfully  used  in  oaths  ? 

C.  Yes  truly,  when  introduced  on  a  just 
occasion :  First,  in  establishing  the  truth  : 
Secondly,  in  matters  of  importance,  for  pre- 
serving mutual  peace  and  charity  among  men. 

162  M.     Is  it  not  then  the  sole  purpose  of 

*  Romans  ix. 

t  Ex.  xxxiv.  6.    Psal.  ciii.  8.  and  cxlv.  ^ 


48  The  Catechism  of  the 

tliis  commandment,  to  forbid  tliose  oaths,  by 
which  the  name  of  God  is  profaned  and  dis* 
honoured  ? 

C.  This  one  object  being  proposed,  it  ad- 
monishes us  generally  never  to  introduce  the 
name  of  God  in  public,  unless  with  fear  and 
reverence,  and  for  his  glory.  For  as  it  is 
holy,  we  must  take  heed,  by  all  means,  lest 
Y/e  should  appear  to  treat  it  with  contempt, 
or  give  to  others  the  occasion  of  despising  it, 

163  M.     How  is  this  to  be  done  ? 

C.  If  we  think  or  speak  of  God  or  his 
works,  we  must  do  it,  in  a  manner  that  will 
iionour  him. 

164  M.     What  follows  ? 

C.  The  threatening — For  the  Lord  unit 
not  hold  him  guiltless,  who  taJceth  his  name  in 
vain. 

165  M.  Since  God,  in  other  places,  de- 
clares that  he  will  punish  the  transgressors 
of  his  law,  what  more  is  contained  in  this  ? 

C.  By  this  he  would  declare,  how  highly 
he  estimates  the  glory  of  his  name ;  that  we 
may  be  the  more  careful  to  hold  it  in  rever- 
ence when  we  see  him  prepared  to  take  ven- 
geance on  any  one,  who  profanes  it. 

166  M.  Let  us  proceed  to  the  fourth  com- 
mandment. 

C.  Remember  the  Sabbath  day  to  keep  it 
holy.  Six  days  shalt  thou  labour,  and  do  all 
thy  tvork  ;  but  the  seventh  day  is  the  Sabbath 
of  the  Lord  thy  God :  in  it  thou  shalt  not  do 
any  work,  thou,  nor  thy  son,  nor  thy  daugh- 


Church  of  Geneva,  40 

ter,  thy  man  servant^  nor  thy  maid  servarit, 
nor  thy  cattle^  nor  the  stranger,  that  is  within 
thy  gates.  For  in  six  days  the  Lom^d  made 
heaven  and  earth,  the  sea  and  all  that  in  them 
is,  and  rested  the  seventh  day :  wherefore  the 
L(yrd  blessed  the  Sabbath  day  and  hallowed  it. 

167  M.  Does  he  command  us  to  labour 
tlie  six  days,  that  we  may  rest  the  seventh  ? 

C.  Not  simply ;  but  permitting  six  days 
to  the  labours  of  men,  he  excepts  the  seventh, 
tliat  it  may  be  devoted  to  rest. 

168  M.  But  does  he  forbid  us  any  labour 
on  that  day  ? 

C.  This  commandment  has  a  distinct  and 
peculiar  reason.  ,In  so  far  as  the  observation 
of  rest  was  a  part  of  the  ceremonial  law  ; 
it  was  abrogated  at  the  comin»  of  Christ. 

169  M.  Do  you  say  that  this  command- 
ment respected  the  Jews  only,  and  was  there- 
fore merely  temporary  ? 

C.  Yes,  so  far  as  it  was  ceremonial. 

170  M.  Wliat  then  ?  Is  there  any  thing 
in  it  besides  what  is  ceremonial  ^ 

C.    Yes ;  it  was  given  for  three  reasons. 

171  M.     State  them  to  me. 

C.  To  prefigure  a  spiritual  rest :  To  pre- 
serve the  polity  of  the  Church  :  And  for  the 
relief  of  servant?. 

172  M.  "What  do  you  understand  by  a 
spiritual  rest  r 

C.  When  we  rest  from  our  own  works. 
that  God  may  perform  hi^  ^roik^  in  \\<i. 

F. 


50  The  Catechism  of  the 

173  M.    How  is  that  done  ? 

C.  When  we  crucify  our  flesh ;  that  is, 
renounce  our  own  understanding,  that  we 
may  be  governed  by  the  Spirit  of  God. 

174  M.  Is  it  sufficient  that  this  be  done 
on  the  seventh  day  merely  ? 

C.  No,  it  must  be  done  continually :  For 
when  we  have  once  begun,  we  must  proceed 
through  the  whole  course  of  our  life. 

175  M.  Why  then  is  a  particular  day  ap- 
pointed to  represent  this  rest  ? 

C.  It  is  not  at  all  necessary  that  the  fig- 
ure should,  in  every  point,  agree  with  the 
substance  :  it  is  enough,  if  there  is  a  resem- 
blance according  to  the  order  of  types. 

176  M.  AVhy  is  the  seventh  day  appoint- 
ed, rather  than  any  other  ? 

C.  This  number  in  scripture  designates 
perfection ;  therefore  it  is  proper  to  deter- 
mine its  perpetuity.*     At  the  same  time,  it 

*  Augnstin  notices  the  circumstance,  that  die 
seventh  day  in  Genesis  ii.  2,  3.  is  mentioned,  with- 
out any  notice  of  evening  or  morning-,  as  in  the  oth- 
er days,  to  signify  ihe  perpetuity  of  the  Sabbath — O- 
pera  Augustini.  Vol.  3.  p.  552  de  Genesi  ad  lite- 
cam.  The  advocates  of  festival  and  Saint-day's  have 
never  ceased  to  misrepresent  Calvin's  opinion  as  to 
the  perpetuity  of  the  Sabbath.  And  Bishop  IIousf.- 
T,y,  in  bis  Sermons,  has  given  sanction  to  tlie  misrep- 
resentation, as  though  Calvin  had  abolished  the  lio- 
liness  of  tlie  Sabbath.  In  his  Institutes,  Calvin  has 
given  his  exposition  of  the  4tJi  Commandment  at 
large.  And  tlie  ^vords  of  this  answer — are  a  meit- 
trfmsrript  from  his  2.  liook  Ch.  8.  S?r.  30. — Qur.ndo 


Churcli  of  Ge}Leva.  .51 

indicates  that  tliis  spiritual  rest  can  only  be 
begun  in  this  life ;  and  that  it  will  not  be 
perfected  until  we  depart  from  this  world. 

177  M.  What  does  this  mean,  that  the 
Lord  exhorts  us  to  rest  as  he  himself  rested  ? 

C.  When  God  had  made  an  end  of  cre- 
ating the  world,  in  six  days,  he  devoted  the 
seventh  to  the  contemplation  of  his  works. 
And  he  proposes  his  own  example,  that  he 
may  excite  us  more  diligently  to  tlie  same 
work.  For  nothing  is  more  earnestly  to  be 
sought,  than  tliat  we  may  be  conformed  to 
his  image. 

178  Si.  Ought  this  meditation  of  the 
works  of  God  to  be  continual,  or  is  it  enough 
to  appoint  one  of  the  seven  days,  for  that 
purpose  ? 

C.  It  is  our  duty  to  be  daily  exercised  in 
that  work ;  but  on  account  of  our  weakness, 
one  day  is  especially  appointed,  and  this  is 
the  ecclesiastical  polity  which  I  mentioned. 

179  M.  What  is  the  order  to  be  observ- 
ed on  that  day  ? 

C.     That  the  people  assemble  to  hear  the 

flic  in  Scriptura  perfectionis  est  mimerus,  non  sine 
causa  delectus  est  ad  notandum  perpetuitatffin,  which 
J^ovton  translates  thus — "  For  as  much  as  that  num- 
ber is  in  the  scripture  the  number  of  perfection,  it 
~^'as  not  -without  cau^e  chosen  to  signify  its  evn^last- 
ing  continuance." — Calvin,  in  his  Commentary  on 
Colos.  ii.  16 — argiies  ag-ainst  the  superstitious  obser- 
vance of  Popish  festival  or  holy  days — but  no  where 
against  the  strict  and  holy  obseTauee  of  the  lord's 
(kv,  or  Cliristian  SahJjaths 


52  The  Catechism  of  ike 

doctrine  of  Christ ;  to  unite  in  the  public  piay  - 
ers ;  and  to  offer  the  confession  of  their  Faith. 

180  M.  Now  explain  the  point,  that  the 
Lord  in  this  commandment  had  respect  also 
to  the  relief  of  servants. 

C.  It  requires  that  some  relaxation  be 
given  to  those  who  are  under  the  authorit^r 
of  others.  And  besides,  tliis  also  tends  to 
preserve  the  civil  government.  For  where 
one  day  is  devoted  to  rest,  each  one  becomes 
accustomed  to  pursue  his  labours  more  or- 
derly the  rest  of  the  time. 

181  M.  Now  let  us  see  how  far  this 
commandment  respects  us  ? 

C.  As  to  the  ceremonial  part  it  was  abol- 
ished, when  its  substance  was  manifested  in 
Christ. 

182  M.     How? 

C.  For  example ;  as  our  old  man  is  cru- 
cified by  the  power  of  his  death,  and  we  are 
raised  by  liis  resurrection  to  newness  of  life.* 

183  M.  What  then  of  this  commandment 
remains  for  us  ?    ■" 

C.  That  we  should  not  neglect  the  holy 
institutions,  which  support  the  spiritual  gov- 
ernment of  the  Church  :  but  especially  that 
we  frequent  the  sacred  meetings,  for  hearing 
the  word  of  God  ;  for  celebrating  the  ordi- 
nances ;  and  for  joining  in  the  public  prayers, 
according  to  their  appointment. 

184  M.  Biit  does  this  figure  conduce 
nothing  more  to  our  advantage. 

*  Col.  ii.  17.    Rom.'vi.  6j 


Church  of  Geneva.  55 

C  Yes  truly ;  for  it  brings  us  back  to  its 
substance :  To  wit.  that  being  engrafted  in- 
to the  body  of  Christ,  and  becoming  his  mem- 
bers, we  must  cease  from  trusting  in  our  own 
Avorks,  and  resign  ourselves  wholly  to  the 
government  of  God. 

185  M.    Let  us  pass  to  the  second  table. 

C.  Its  beginning  is — Honour  thy  father 
and  thy  mother — 

18G  M.  Wliat  in  this  place  is  the  mean- 
ing of  the  word  honour  ? 

C.  That  with  modesty  and  humility,  chil- 
dren should  be  submissive  and  obedient  to 
their  parents,  and  treat  tliem  with  reverence  i 
tliat  they  assist  them  in  their  necessities,  and 
repay  them  their  own  labours.  These  three 
points  comprehend  the  honour  which  is  due 
to  parents. 

187  M.    Proceed  now. 

C.  A  promise  is  annexed  to  the  command- 
ment— That  thy  day>  may  he  long  upon  the 
land  ivhich  the  Lord  thy  God  giveth  thee, 

188  M.     What  is  tlie  meaning  of  this  ? 
C.     That  those  who  render  due  lionour  to 

their  parents  shall,  by  the  blessing  of  God, 
live  long. 

189  M.  Since  this  life  is  filled  with  so 
many  cares,  why  does  God  promise  its  long 
continuance,  as  a  blessing  ? 

C.     However  great  are  the  miseries  to 
which  life  is  exposed  ;  yet  it  is  the  blessing 
of  God  to  believers,  even  on  this  one  account. 
E  2 


54  The  Catechis^n  of  the 

that  it  is  a  proof  of  his  paternal  favour,  while 
he  preserves  and  cherishes  them  here. 

190  M.  Does  it  follow  on  the  other  hand, 
that  he  who  is  snatched  away  from  the  world, 
prematurely  and  suddenly,  is  accursed  of 
God? 

C.     By  no  means  ;  but  it  rather  happens, 
sometimes,  as  any  one  is  beloved  of  God,  so  / 
much  the  sooner  he  is  removed  from  this 
life. 

191  M.  But  in  doing  this  how  does  God 
fulfil  his  promise  ? 

C.  Whatever  of  earthly  good  is  promised 
of  God,  it  becomes  us  to  receive  it  under 
this  condition,  as  far  as  it  shall  conduce  to 
our  spiritual  benefit,  and  the  salvation  of  our 
souls.  For  the  order  would  be  very  prepos- 
terous, unless  the  good  of  the  soul  was  always 
preferred. 

192  M.  What  shall  we  say  of  those  who 
are  disobedient  to  their  parents  ? 

C.  They  wdll  not  only  be  punished  in 
the  last  judgment ;  but  in  this  life  God  will 
also  punish  their  bodies,  either  in  taking 
them  away  in  the  flower  of  their  age,  or  by 
some  ignominious  death,  or  by  other  means. 

193  M.  But  does  not  the  promise  speak 
expressly  of  the  land  of  Canaan  ? 

C.  It  does  so  far  as  it  respects  the  Is- 
raelites ;  but  the  promise  reaches  farther, 
and  should  be  extended  to  us.  For  in  what- 
ever region  we  dwell,  as  the  earth  is  the 


Cliuvcli  of  Gemvcu  55 

Lord's,  he  assigns  it  to  us  for  a  posses- 
sion.* 

194  M.  What  is  there  moi-e  required  in 
tliis  commandment  ? 

C.  Although  the  words  express  only  fa- 
ther and  mother,  yet  all  tliose  are  to  be  in- 
cluded, who  are  in  authority  over  us ;  when 
the  same  rule  is  applicable  to  them, 

195  5L    When  is  that  ? 

C.  It  is  when  God  raises  them  to  a  su- 
periour  degree  of  honour.  For  there  is  no 
authority  of  parents,  or  princes,  or  any  ru- 
lers, no  command,  no  honour,  but  what  is 
derived  from  the  appointment  of  God  ;  be- 
cause thus  it  pleases  him  to  govern  the  world 
for  his  own  glory. 

196  M.  Which  is  the  sixth  command- 
ment } 

C.     TTiou  shall  not  kill. 

197  M.  Does  it  fox'bid  notliing  but  to 
commit  murder  ? 

C.  Yes  truly.  For  God,  in  this  law, 
not  only  regulates  the  external  actions,  but 
also  the  aftections  of  the  heart,  and  these 
chiefly. 

198  M.  You  seem  to  imply,  that  there 
is  a  kind  of  secret  murder,  which  God  here 
forbids  us  ? 

C.  It  is  so.  For  anger,  and  hatred,  and 
any  revengeful  desire  of  injuring,  are  ac- 
counted murder  in  the  sight  of  God. 

*  Psahn,  xxiv.  1,  and  IxxxT.  5,  and  cxv.  3:6. 


56  Tlie  Catechism  of  the 

199  M.  Are  we  sufficiently  free  from 
it,  if  we  pursue  no  one  with  hatred  ? 

C.  By  no  means.  In  as  much  as  the 
Lord,  in  condemning  hatred,  and  forljidding 
us  any  thing  which  might  be  injurious  to  our 
neio;hbour's  welfare,  at  the  same  time  shows 
himself  to  demand  this,  that  we  love  all 
men  from  the  heart ;  and  that  we  give  dili- 
gence to  defend  and  preserve  their  lives. 

200  M.  Which  is  the  seventh  command- 
ment ? 

C.     Thou  shalt  not  commit  adulterij, 

201  M.  What  is  the  sum  of  this  com- 
jnandment  } 

C.  That  fornication  of  every  kind  is  ac- 
cursed in  tlie  sight  of  God ;  and  that  unless 
we  would  provoke  his  wrath  against  our^ 
selves  we  must  diligently  abstain  from  it. 

202  M.     W^hat  else  does  it  require  ? 

C.  That  the  design  of  the  Legislator  be 
regarded  ;  Avhich,  as  we  said,  does  not  rest 
in  the  external  action :  but  rather  respects 
the  affections  of  the  heart. 

203  M.  What  more  then  does  it  compre- 
hend .^ 

C.  That  as  both  our  bodies  and  our  souls 
are  the  temples  of  the  holy  Spirit,  therefoi  e 
we  should  preserve  them  both  chaste  and 
pure  :  and  also  that  we  should  modestly  ab- 
stain not  only  from  actual  crimes,  but  evcji 
in  our  hearts,  words,  and  gestures  of  body. 
Finally,  that  the  body  be  kept  free  from  all 
lascivious  carriage,  and  the  soul  from  every 


Church  of  Geneva.  57 

iiist,  tliat  no  part  of  us  be  defiled  by  the  filtli 
of  impurity.* 

204  M.  Which  is  the  eighth  command', 
ment  ? 

C.     TIiou  shalt  not  steal. 

205  M.  Does  this  only  forbid  those  thefts 
which  are  punished  by  human  laws  or  does 
it  extend  farther  ? 

C.  It  embraces  under  flie  word  theft^  ev- 
ery kind  of  defrauding  and  circumventing, 
and  all  those  evil  arts  by  which  we  are  in- 
tent to  possess  the  soods  of  others.  By  it 
we  are  forbidden,  either  violently  to  seize  on 
the  goods  of  our  neighbours,  or  by  cunning 
or  deceit  to  lay  hands  on  them,  or  to  endeav- 
our to  occupy  them  by  any  unjust  means 
whatever. 

206  M.  Is  it  enough  to  abstain  from  the 
evil  action,  or  is  the  intention  also  here  for- 
bidden ? 

C.  It  is.  Since  God  is  a  spiritual  Legis- 
lator, he  wills  that  not  only  external  theft 
fee  avoided  ;  but  also  all  those  plans  and 
counsels  which  at  all  injure  others ;  and  es- 
pecially that  selfishness,  which  seeks  to  grow 
rich  by  the  misfortunes  of  our  neighbours. 
•  20r  M.  What  is  to  be  done,  that  we  may 
©bey  this  commandment  ? 

C.  Diligence  must  be  given,  that  each 
»ne  may  safely  possess  his  own. 

208  M.  Which  is  the  ninth  command- 
ment ? 

*  1  Cor.  iii.  16.  and  vi.  19.    2  Cor.  vi.  16. 


J  8  Tiie  Catechism  of  the 

C,  Thou  shalt  not  bear  false  witness 
against  thy  neighbour. 

209  M.  Does  this  merely  forbid  perjury 
in  courts,  or  in  general,  all  falsehood  against 
our  neighbour  ? 

C.  Under  this  form  of  expression  the 
whole  doctrine  is  included :  that  we  shall 
not  by  falsehood  calumniate  our  neighbour  5 
Hor  by  our  evil  speaking  and  detrac-tion  de- 
stroy his  reputation,  or  bring  any  damage  to 
liim  in  his  estate. 

210  M.  But  why  is  public  perjury  ex- 
pressly forbidden  ? 

C.  That  we  might  be  struck  with  greater 
horror  at  this  vice.  And  it  implies  that  if 
any  one  become  accustomed  to  evil  speaking 
and  backbiting,  from  that  habit  the  descent 
to  perjury  is  rapid. 

211  M.  Is  it  not  the  design  of  this  com- 
mandment, to  deter  us  not  only  from  evil 
speaking,  but  also  from  evil  suspicions,  and 
uncandid  and  unjust  judgments? 

C.  It  condemns  both  according  to  the 
reason  before  given.  For  that  which  is  evil 
to  do,  before  men,  is  even  wicked  to  will  be- 
fore God. 

212  M.     What  is  the  sum  of  this  com- 
mandment } 

C.  It  forbids  us  to  think  evil  of  our  neigh- 
bours, and  to  indulge  any  propensity  to 
defame  them  :  and  on  tiie  other  hand,  God 
commands  us  to  be  endowed  with  equity  and 
humanitv,  that  we  may  be  studious  to  think 


Church  of  Geneva,  59 

well  of  them  as  far  as  the  truth  will  permit ; 
and  to  preserve  our  estimation  of  them  en- 
tire. 

213  M.  Which  is  the  tenth  command- 
ment ? 

C.  Thou  shalt  not  covet  thy  neighbour's 
house,  thou  shalt  not  covet  thy  neighbour's 
wife,  nor  his  man  servant,  nor  his  maid  ser- 
vant, nor  his  o.r,  nor  his  ass,  nor  any  thing 
that  is  thy  fieighbour^s. 

214  M.  Since,  as  jou  have  said,  the 
whole  law  is  spiritual,  and  the  preceding 
commandments  are  designed  to  restrain  not 
only  the  external  actions.  But  to  correct 
also  the  affections  of  the  mind ;  what  more 
is  there  contained  in  this. 

C.  By  the  other  precepts  God  would  gov- 
ern and  restrain  the  will  and  affections  ;  but 
in  this,  he  imposes  a  law  upon  those  thoughts 
which  carry  witli  thciu  some  degree  of  cov- 
etousness,  although  they  do  not  ripen  into  an 
established  determination. 

215  M.  Do  you  s.'iy  tliat  all  even  the 
least  of  those  depraved  desiies,  which  seize 
upon  believers,  and  conie  into  their  minds, 
are  sins,  even  though  tl\ey  resist  rather  than 
assent  to  theni  ? 

C.  It  is  surely  evident,  that  all  corrupt 
thoughts,  although  our  consent  is  not  added, 
proceed  from  the  corruption  ol"  our  nature: 
but  tins  only  I  say,  that  by  this  command- 
ment, those  depraved  desires  are  condemned, 
which  stir  up  and  please  the  heart  of  man. 


60  The  Catechism  of  the 

although  they  do  not  draw  it  to  a  firm  aiicf 
deliberate  purpose. 

216  M.  Thus  far  then  you  understand, 
tliat  not  only  are  those  evil  affections  in  which 
men  acquiesce  and  to  which  they  become 
subject,  forbidden ;  but  also  such  strict  in- 
tegrity is  required  of  us,  that  our  minds 
must  not  admit  any  perverse  desires,  by 
which  they  might  be  stimulated  to  sin. 

C.     It  is  so. 

217  M.  Will  you  now  give  a  short  sum- 
mary of  the  whole  law  ? 

C.  Yes,  it  shall  be  done,  in  as  much  as 
we  may  sum  it  up  in  two  heads :  The  first 
is.  Thou  shall  love  the  Lord  thy  God  with 
all  thy  heart,  and  with  all  thy  mind.,  ami  with 
all  thy  strength.  The  second  is,  Tho2i  shalt 
love  thy  neighbour  as  thyself, 

218  M.     What  is  included  in  loving  God? 
C.     To  love  him  as  God;  that  is,  that  he 

be  acknowledged  at  once,  as  our  Lord,  our 
Father,  and  our  Saviour.  To  the  love  qt 
God,  therefore,  must  be  joined  a  reverence 
of  him,  obedience  to  his  will,  and  that  con- 
fidence winch  ought  to  be  placed  in  him. 

219  M.  What  do  you  understand  by  the 
whole  heart,  mind,  and  strength  ? 

C.  That  ardour  of  affection,  which  leave? 
no  place  in  us  for  any  thoughts,  desires,  or 
endeavours,  which  are  opposed  to  this  love. 

220  M.  What  is  the  meaning  of  the  se  - 
cpnd  head  } 

C.     As  we  are  by  nature  so  prone  to  lovf 


Church  of  Geneva,  61^ 

'tmrselves,  that  this  affection  overpowers  alf 
others,  so  it  becomes  us  to  regulate  the  love 
of  our  neighbour  in  ourselves  bj  this,  that  it 
may  govern  us  in  all  respects,  and  be  the  rule 
of  all  our  counsels  and  labours. 

221  M.  What  do  you  understand  by  the 
word  neighbour  ? 

C.  Not  only  kindred  and  friends,  and 
those  who  are  b<5und  to  us  by  some  alliance, 
but  those  also  who  are  unknown  to  us,  and 
even  our  enemies. 

222  M.  But  what  connection  have  they 
with  us  } 

C.  They  are  certainly  united  to  us  b^^ 
that  bond,  by  which  God  binds  together  the 
whole  race  of  men.  And  this  is  so  sacred 
and  inviolable,  that  it  cannot  be  abolished 
by  the  wickedness  of  any  one. 

223  M.  You  say  then,  that  if  any  one 
•ihould  hate  us,  this  love  is  still  his  due ;  he 
is  still  our  neighbour,  and  is  so  to  be  account- 
ed by  us ;  because  the  divine  constitution 
stands  inviolable,  by  which  this  relation  be- 
tween us  is  sanctioned. 

C.     It  is  so. 

224  M.  As  the  law  declares  the  true 
manner  of  worshipping  God,  must  we  not 
live  wholly  according  to  his  prescription  } 

C.  Yes  truly  :  but  we  all  of  us  labour 
under  such  infirmity,  that  no  one  fulfils  it^ 
in  all  respects,  as  he  ought. 

225  M.  Why  then  does  God  exact  of  us 
tltat  perfection,  which  is  above  our  ability? 

F 


62  Tfie  Catechism  of  the 

C.  He  demands  nothing  above  that  ex- 
cellence to  which  we  are  in  duty  bound. 
But  only  let  us  strive  to  reach  that  course 
of  life,  which  his  law  prescribes,  and  although 
we  should  be  at  a  distance  from  the  mark, 
that  is  from  perfection,  the  Lord  wiU  pardon 
us  what  is  wanting. 

226  M.  Do  you  speak  in  this  manner  of 
all  men,  or  only  of  believers  ? 

C.  He  who  is  not  yet  regenerated  by  the 
Spirit  of  God,  is  not  indeed  qualified,  to  per- 
form the  least  point  of  the  law.  Besides  if 
we  should  grant  some  one  to  be  found  who 
should  observe  the  law  in  some  part,  yet  we 
could  not  from  that  determine  that  he  com- 
plied with  it  fully  in  the  sight  of  God.  For 
he  pronounces  all  those  accursed,  who  do  not 
fulfil  all  things  contained  in  the  law.* 

227"  M.  Hence  we  must  conclude,  that 
as  there  are  two  sorts  of  men.  so  the  office  of 
the  law  is  twofold. 

C.  Yes,  for  among  unbelievers  it  effects 
nothing  only  as  it  precludes  them  from  all 
excuse  before  God.  And  this  is  what  Paul 
says,  when  he  calls  it  the  ministration  of  con- 
demnation and  death :  towards  believers  it 
has  a  very  different  use.f 

228  M.     What  use.? 

C.  First,  while  they  learn  from  it,  that 
it  is   impossible  for  them  to  obtain  justifi- 

*  Deut.  xxvU.  26.  Gal.  iii.  10. 
t  Rom.  i.  32,  2  Cor.  iii.  6. 


Church  of  Geneva.  63 

cation  by  works,  they  are  instructed  in  hu- 
mility, which  is  the  true  preparation  for  seek- 
ing salvation  in  Christ.  Secondly,  That,  in 
as  much  as  the  law  demands  of  them  more 
than  they  can  perform,  it  excites  them  to 
seek  strength  of  the  Lord,  and  at  the  same 
time  admonishes  them  of  their  constant  guilt, 
lest  they  should  presume  to  be  proud.  Last' 
ly,  It  is  to  them  like  a  bridle  by  which  they 
are  held,  in  the  fear  of  God.* 

229  M.  Although  then,  in  this  earthly  pil- 
grimage, we  cannot  satisfy  the  law,  we  must 
not  account  it  superfluous  that  it  demands 

-of us  such^entire  perfection;  for  it  points 
out  to  us  the  mark  at  which  we  are  to  aim, 
the  goal  for  which  we  are  to  contend  :  that 
each  one  of  us  may  strive,  with  zealous  assi- 
duity, according  to  the  measure  of  the  grace 
given  him,  to  conform  his  life  to  the  liighest 
rectitude,  and  to  be  still  making  continual 
progress. 

C.     So  I  think. 

230  M.  Have  we  not  in  the  law  a  per- 
fect rule  of  all  righteousness  ? 

C.  We  have,  and  God  requires  nothing 
more  of  us,  than  that  we  should  follow  it. 
But  on  the  other  hand,  he  accounts  and  re- 
jects as  corrupt,  whatever  we  undertake  be- 
3'ond  what  he  has  prescribed.  Nor  does 
he  hold  any  other  sacrifice  accepted  but  obe- 
dience.f 

*  Rom.  iii.  20.  Gal.  11. 16.  ill.  11.  Iv.  5, 
t  1  Sam.  xiv.  22.     Jer.  vii.  22. 


64  The  CatecTiism  of  the 

231  M.  For  what  purpose  then  are  so 
many  admonitions,  commands,  and  exhorta- 
tions, constantly  given  by  the  prophets  and 
apostles  ? 

C.  They  are  merely  so  many  expositions 
of  the  law,  which  lead  us  by  the  hand  to 
its  obedience,  and  by  no  means  draw  us 
from  it. 

232  M.  But  does  it  command  nothing 
concerning  the  callings  of  individuals  ? 

C.  As  it  commands  us  to  render  to  each 
one  his  due,  it  is  easy  to  collect  from  it 
what  those  personal  duties  are,  which  each 
one  should  perform,  in  his  station  and  course 
of  life.  And  those  numerous  expositions  of 
each  precept  mentioned  above,  are  repeat- 
edly published  in  the  scriptures.  For  what 
God  summarily  includes  in  a  few  wortls  in 
these  two  tables  of  the  law,  is  more  fully 
and  extensively  illustrated  in  other  parts  of 
his  word. 


III.  OF  PRAYER. 

233  M.  Having  discoursed  sufficiently 
concerning  submission  and  obedience,  whicti 
are  the  second  part  of  the  honour  due  to 
God,  let  us  now  treat  of  the  third. 

C.  We  called  it  Invocation,  in  as  much 
as  we  betake  ourselves  to  God  in  all  owr  ne- 
cessities. 


Church  of  Geneva,  G5 

234  M.  Do  you  suppose  that  he  alone  is 
to  be  invoked  ? 

C.  Yes,  for  that  is  what  he  demands  as 
the  peculiar  honour  of  his  Godhead. 

235  M.  If  it  is  so,  how  is  it  lawful  for  us 
to  implore  the  assistance  of  men  ? 

C.  The  difference  is  very  great  in  these 
two  cases.  For  when  we  invoke  God,  we 
testify,  that  we  look  no  where  else  for  any 
blessing,  and  that  our  whole  defence  is  pla- 
ced entirely  in  him.  However,  he,  at  the 
same  time,  permits  us  to  seek  assistance 
fiiom  those  to  whom  he  has  given  the  power 
to  help  us. 

23G  M.  You  say  then,  that  when  we  in- 
voke the  true  God  we  may  betake  ourselves 
to  the  help  and  support  ot  men,  provided  we 
do  not  by  any  means  put  our  trust  in  them ; 
and  that  we  must  no  otherwise  ask  their  aid, 
but  as  they  are  endowed  of  God  with  the 
ability  of  being  the  ministers  and  dispensers 
of  his  favours,  for  our  benefit. 

C.  It  is  so.  And  therefore  whatever 
benefits  we  receive  from  them,  we  must  con- 
sider as  received  from  God ;  for  the  fact  is 
that  he  bestows  all  those  things  upon  us,  by 
their  agency. 

237  M.  But  must  we  not  give  thanks  to 
men,  as  often  as  they  perform  lor  us  any  of- 
fice of  kindness.  For  that  is  dictated  by  nat- 
ural justice,  and  the  law  of  humanity  ? 

C.  We  must  thank  tliem,  and  for  this  sole 
reason,  that  God  dignifies  tliom  w\ih  tliis 


66  The  Catechism  of  the 

honour,  that  those  good  things,  which  flow 
from  the  inexhaustible  fountain  of  his  ful- 
ness, are  poured  upon  us  as  streams  through 
their  hands.  By  this  method  he  binds  us  to 
them,  and  wills  tliat  we  acknowledge  the  ob- 
ligation. Therefore,  he  who  does  not  shew 
himself  grateful  to  men,  in  this  way  betrays 
also  ingiatitude  to  God. 

238  M.  May  we  conclude  from  hence 
that  it  is  wicked  to  invoke  either  angels,  or 
the  holy  servants  of  the  Lord  who  have  de- 
parted tliis  life  ? 

C.  We  may.  For  God  has  not  assigned 
those  services  to  the  saints,  that  they  should 
assist  us.  And  as  to  the  angels,  although  he 
uses  their  labours  for  our  welfare,  yet  he  will 
not  have  us  pray  to  them. 

239  M.  You  say,  then,  that  whatever  does 
not  agi-ee  and  fitly  accord  with  the  order  in- 
stituted of  God  contravenes  his  will. 

C.  It  is  so,  for  it  is  a  certain  sign  of  unbe- 
lief, not  to  be  contented  with  those  things 
wliich  God  gives  to  us.  If  then  we  betake 
ourselves  to  the  assistance  of  angels  or  de- 
parted saints,  when  God  calls  us  to  himself 
alone,  if  we  transfer  to  tbem  our  confidence, 
which  should  rest  entirely  on  him,  we  fall  in- 
to idolatry ;  as  we  indeed  impart  among  them, 
that  which  God  challenges  in  full  as  belong- 
ing to  himself  alone. 

240  M.  Now  let  us  treat  of  the  nature  of 
prayer.  Is  it  enough  in  prayer  to  utter 
words,  or  does  it  require  the  understanding 
and  the  heart? 


Church  of  Geneva,  6' 

C.  Words  indeed  are  not  always  neces- 
sary ;  but  true  prayer  can  never  be  oiFered 
without  the  understanding  and  the  heart. 

241  M.  By  what  argument  will  you  prove 
this  to  me  ? 

C.  Since  God  is  a  spirit,  and  in  other  du- 
ties always  demands  the  heart  from  men,  so 
he  especially  does  in  prayer,  in  which  they 
converse  with  him.  Nor  does  he  promise 
himself  to  be  nigh  unto  any,  but  those  who 
call  upon  him  in  truth ;  But  on  the  otlier  hand^ 
he  holds  in  abomination  all  those  who  pray  ia 
hypocrisy,  and  not  from  the  heart. 

242  M.  All  those  prayers  are  then  vain 
and  ineffectual  which  are  made  by  the  mouth 
only.* 

C.  Not  only  so ;  but  they  are  very  dis- 
pleasing to  God. 

243  M.  What  disposition  does  God  re- 
quire in  prayer  ? 

C.  First,  that  w«  be  sensible  of  our  pov- 
erty and  wretchedness ;  and  that  a  sense  of 
these  should  produce  giief  and  anxiety  of 
mind.  Secondly,  that  we  be  animated  with 
such  a  vehement  and  devout  desire  to  obtain 
the  favour  of  God,  as  may  enkindle  in  us  a 
spirit  of  ardent  prayer. 

244  M.  Is  that  disposition  natural  to  men, 
or  do  they  derive  it  from  the  grace  of  God  ? 

C.  In  this  the  assistance  of  God  is  neces- 
sary ;  for  we  are  altogether  stupid  in  both 

^  Psalm  cslv.  18.    Isaiah  xsix.  13. 


68  The  Catechism  of  the 

those  points.  And  it  is  the  Spirit  of  God,  as 
Paul  says,  who  excites  in  our  minds  those 
unutterable  groans,  and  creates  those  desires 
which  are  required  in  prayer.* 

245  M.  Does  this  doctrine  imply  that  we 
may  sit  down,  and  indifferently  wait  the  mo- 
tions of  the  Spirit,  and  that  we  have  no  oc- 
casion to  stir  up  ourselves  to  prayer  ? 

C.  Not  at  all;  but  this  is  its  tendency; 
that  when  we  perceive  ourselves  to  grow  cold, 
sluggish,  and  indisposed  to  prayer,  we  should 
betake  ourselves  to  God,  and  entreat  that 
we  may  be  awakened  by  the  sharp  convic- 
tions of  the  Holy  Spirit,  and  thus  be  fitted  for 
the  duty  of  prayer. 

246  M.  You  do  not  mean,  however,  that 
there  is  no  use  for  the  voice  in  prayer  ? 

C.  By  no  means ;  for  the  voice  is  often 
a  help  to  elevate  and  guide  the  mind,  that  it 
may  be  restrained  from  wandering  from  God. 
Besides,  as  the  tongue  was  created  above  the 
other  members,  to  celebrate  the  glory  of  God, 
it  is  proper  that  its  whole  power  should  be 
devoted  to  this  service.  And  besides,  the  ar- 
dour of  devotion  sometimes  impels  the 
tongue,  without  our  intention,  to  utter  itself 
in  an  audible  voice. 

247  M.  If  it  is  so,  what  profit  do  those 
have  who  pray  in  an  unknown  language, 
without  understanding  it  themselves  ? 

C.     That  is   nothing  else,  tlian  trifling 

*  Rom.  viii.  25.    Gal.  iv.  6. 


Church  of  Geneva.  69 

with  God  ;  therefore  such  hypocrisy  should 
be  removed  from  Christians. 

248  M.  But  when  we  pray,  shall  we  do 
it  at  a  venture,  uncertain  of  success ;  or 
Joes  it  become  us  to  be  certainly  j>ersuaded 
that  we  shall  be  heard  ? 

C.  This  should  be  the  perpetual  founda- 
tion of  prayer;  that  we  shall  be  heard,  and 
shall  obtain  whatsoever  we  ask,  as  far  as  is 
conducive  to  our  good.  For  this  reason, 
Paul  teaches  that  a  right  invocation  of  God 
flows  from  Faith  :  For  no  one  ever,  in  a  right 
manner,  called  upon  God,  unless  he  first  rest- 
ed with  a  sure  confidence  upon  his  goodness. 

249.  M.  What  then  is  the  case  with 
those  who  pray  doubtingly,  and  are  uncer- 
tain, whether  they  shall  obtain  any  thing  by 
prayer,  or  whether  they  shall  be  even  heard 
of  God  ? 

C.  Their  prayers  are  vain  and  useless,  as 
they  are  supported  by  no  promise.  For  we 
are  commanded  to  ask  with  an  assured  Faith, 
and  the  promise  is  added,  that  whatsoever 
we  ask  believing,  we  shall  receive.* 

250  M.  But  since  we  are,  in  so  many  re- 
spects, unworthy  of  his  notice,  how  may  we 
obtain  this  confidence,  that  we  should  pre- 
sume to  place  ourselves  in  his  presence  ? 

*  Matth.  xxi.  22.  Mark  xi.  24.  James  i.  6. 
Pslam  1.  15,  and  xci.  15,  and  cxlv.  18.  Isa.  xxx-. 
19,  and  Ixv.  1.  Jer.  xxix.  12.  Joel  ii.  32.  Rom. 
viii.  25,  and  x.  13.  1  Tim.  ii.  5.  1  John  ii.  1.  Heb» 
iv.  14.    John  xiv.  14. 


70  The  Catechism,  of  the 

C.  First,  we  have  the  promises,  by  which 
it  is  clearly  determined,  that  the  consider- 
ation of  our  own  worthiness  is  omitted. 
Secondly,  if  we  are  sons,  his  Spirit  will 
animate  and  awaken  us,  that  we  shall  betake 
ourselves  familiarly  to  him  as  to  a  Father. 
And  although  we  are  as  worms  of  the  dust, 
and  pressed  with  the  consciousness  of  our 
sins  ;  yet  that  we  may  not  dread  his  glorious 
majesty,  he  proposes  to  us  Christ,  the  Me- 
diator, as  the  way  in  which  we  may  approach 
him,  with  the  confidence,  that  we  shall  ob- 
tain his  favour. 

251  M.  You  understand,  then,  that  God 
is  not  to  be  approached,  but  in  the  name  of 
Christ  alone  ? 

C.  So  I  think ;  for  he  thus  commands  in  ex- 
press words  ;  and  the  promise  is  added,  that 
he  will  grant,  through  bis  intercession,  that 
we  shall  obtain  those  things  which  M^e  ask. 

252  M.  They  are  not  then  to  be  accused 
of  rashness  or  arrogance  who,  relying  on  this 
Advocate,  familiarly  approach  God,  and  pro- 
pose him  alone,  both  to  God  and  themselves, 
as  the  way  of  acceptance  ? 

C.  By  no  means;  for  he  who  thus  prays 
offers  his  prayers,  as  from  the  mouth  of  his 
Advocate,  knowing  that  his  prayer  is  assist^ 
ed  and  commended  through  liis  interces- 
sion.* 

253  M.  -  Let  us  now  consider  what  the 


Ram.  viii.  15, 33, 


Church  of  Geneva.  71 

prayers  of  believers  ought  to  contain.  Is  it 
lawful  to  request  of  God  any  thing  ^^hich 
enters  our  mind,  or  is  some  certain  rule  to 
be  observed  ? 

C.  It  would  be  ^presumptuous,  in  prayer, 
to  indulge  our  own  inclinations  and  the  will 
of  the  nesh  ;  for  we  are  too  ignorant  to  de- 
termine what  is  best  for  ourselves,  and  we 
labour  under  those  irregular  appetites  which 
it  is  necet-sary  should  be  restrained  with  a 
bridle. 

254  M.     AVhat  then  must  be  done  ? 

C.  It  is  our  privilege  that  God  has  pre- 
scribed for  us  the  correct  form  of  praying ; 
that  we  may  follow  him  as  if  preceding  our 
words,  and  guiding  us  by  the  hand. 

253  M.     What  rule  has  he  prescribed  ? 

C.  Ample  and  copious  instruction  on  this 
subject  is  delivered  to  us  in  various  parts  of 
the  scriptures.  But  that  he  might  represent 
the  object  more  clearly,  he  composed  a  for- 
mula, in  wliicli  he  has  embraced  and  digest- 
ed into  a  few  heads,  whatever  it  is  lawful 
for  us  to  ask  of  God,  or  that  is  for  our  bene- 
fit to  obtain. 

256  M.     Rehearse  it. 

C.  Our  Lord  Jesus  Christ,  being  asked 
by  his  disciples  in  what  manner  they  should 
pray,  answered,  when  ye  pray,  say, — Our 
Father,  who  art  in  Heaven  ;  hallowed  be  thy 
name  ;  thy  kingdom  come  ;  thy  will  be  done, 
on  earth  as  it  is  in  heaven :  Grive  us  this  day, 
nnr  daily  bread :  Forgive  vJ  oiir  debts,  as  we 


72  The  Catechism  of  the 

forgive  our  debtors;  and  lead  its  not  into 
temptation ;  hut  deliver  us  frmn  evil :  For 
thine  is  the  kingdom,  the  power,  and  the  glo- 
ry, forever,     Jimen,* 

9.57  M.  That  we  may  better  understand 
what  it  contains,  let  us  divide  it  into  heads. 

C.  It  contains  &ix  parts  :  The  three  first 
respect  only  tlie  glory  of  God,  as  their  pecu- 
liar object.  The  others  respect  us  and  our 
welfare. 

258  M.  Isanythir^  then  to  be  asked  of 
God,  from  wliich  no  benefit  is  to  be  derived 
to  ourselves  ? 

C.  He  so  orders  all  things  from  his  infi- 
nite goodness,  that  whatever  is  for  liis  glory 
is  beneficial  also  to  us.  Therefore,  when  his 
name  is  sanctified,  he  causes  it  to  turn  to  our 
sanctification.  His  kingdom  cannot  come, 
but  that  we  are,  in  some  manner,  partakers 
of  its  privileges.  But  in  praying  for  all 
these  things,  it  is  our  duty,  passing  by  all 
advantage  to  ourselves,  to  regard  his  glory 
alone. 

259  M.  Truly,  according  to  this  doc- 
trine, these  three  petitions  are  also  connect- 
ed with  our  benefit.  And  yet  we  ought  to 
aim  at  no  other  end,  than  this,  tliat  the  name 
of  God  may  be  glorified. 

C.  It  is  so,  and  in  like  manner  the  giory 
of  God  is  to  be  regarded  by  us,  in  the  otlier 
three  ;  although  these  are  peculiarly  design - 

*  Ma.tt.  vi,  9.    Luke  xi,  2. 


Church  of  Genevja.  73 

ed  for  them  who  pray  for  those  things  whrch 
are  for  their  own  health  and  benefit. 

260  M.  Let  us  proceed  now  to  an  expo- 
sition of  the  words.  And,  first ;  why  is  the 
name  Father,  in  preference  to  any  other, 
here  attributed  to  Crod. 

C.  As  the  first  requisite  of  prayer  is  to 
have  a  firm  assurance  of  conscience,  God  as- 
sumes this  name  to  himself,  which  signifies 
nothing  but  pure  kindness,  so  that  our  minds 
being  freed  from  all  anxiety,  he  invites  us, 
familiarly,  to  approach  him  in  prayer. 

261  M.  May  we  then  confidently  use  that 
freedom  in  approaching  God,  which  children 
commonly  use  in  addressing  their  parents  ? 

C.  Yes,  entirely ;  and  with  a  much  surer 
confidence  that  we  shall  obtain  what  we  ask. 
For,  as  our  Lord  teaches,  if  we,  who  are  evil, 
cannot  deny  good  things  to  our  children ;  nor 
send  tliem  away  empty ;  nor  give  them  poi- 
son for  bread  ;  how  much  more  beneficence 
is  to  be  expected  from  our  heavenly  Father, 
who  is  not  only  the  chief  good,  but  goodness 
itself?* 

262  M.  May  we  not,  from  this  name  also, 
draw  an  argument,  to  prove  that  which  \^  as 
said  in  tlie  beginning,  tliat  all  prayers  ought 
to  be  founded  on  the  intercession  of  Christ. 

C.  It  does  most  assuredly.  For  God 
holds  us  in  the  place  of  children,  only  as  we 
are  the  members  of  Christ.f 

*  Matt,  vii,  11.        t  John  xv.  17.  Rom.  viii,  15. 
G 


7^  The  Catechism  of  the 

263  M.  Why  do  you  call  him  our  Fath' 
er  in  common,  rather  than  your  own^  as  an  in- 
dividual ? 

C.  Every  believer  is  able  to  call  him  his 
own,  but  our  Lord  used  this  common  appel- 
lation, that  he  might  accustom  us  to  the  ex- 
ercise of  charity  in  our  prayers ;  that  no  one 
should  so  much  regard  himself  as  to  forget 
others. 

264  M.  What  do  you  mean  by  that  clauscy 
Who  art  in  heaven  9 

C.  It  is  the  same,  as  if  I  should  call  him, 
exalted,  powerful,  and  incomprehensible. 

265  M.  Wherefore  is  it,  and  in  what 
manner  ? 

C.  Truly,  in  this  manner  we  are  taught 
to  raise  our  minds  on  high,  when  we  pray  to 
him,  that  our  thoughts  may  not  be  occupied 
by  earthly  and  carnal  things ;  that  we  may 
neither  limit  him  by  the  measure  of  our  un- 
derstanding, nor  by  judging  too  meanly  of 
him,  be  disposed  to  bring  him  into  subjection 
to  our  wills;  but  that  we  may  rather  be  taught 
to  adore  his  glorious  Majesty  with  fear  and 
reverence.  It  tends  also  to  awaken  and  con- 
firm our  confidence  in  him,  while  he  is  de- 
clared to  be  tlie  Lord  and  ruler  of  heaven, 
ordering  all  tilings  after  the  counsel  of  his 
own  will. 

266  M.  What  is  the  sum  of  the  first  pe- 
tition ? 

C.  By  the  name  of  God,  the  scriptures 
imderstand,  that  knowledge  and  glory  of 


Church  of  Geneva.  75 

his  which  is  celebrated  among  men.  We 
pray  therefore  that  his  glory  may  be  advan- 
ced every  where  and  by  all  people. 

267  M.  But  can  any  thing  be  added  to. 
or  taken  from  hi*  glory  ? 

C.  In  himself  he  is  neither  increased  nor 
diminished.  But  we  desire  him  to  be  made 
manifest  according  to  his  excellency  among 
all  people ;  that  wnatever  God  does,  that  all 
his  works,  as  they  are,  so  they  may  appear 
to  be,  glorious ;  and  that  he  may  be  glorified 
by  all  means. 

268  M.  Wliat  do  you  understand  by  the 
kingdom  of  God,  in  the  second  petition  ? 

C.  It  consists  chiefly  in  two  tilings ;  that 
he  governs  his  elect,  by  his  Spirit ;  and  that 
he  destroys  the  reprobate,  who  obstinately 
refuse  to  give  up  themselves  in  obedience  to 
him ;  that  it  may  be  manifest  to  all,  that  there 
is  nothing,  that  is  able  to  resist  his  power. 

269  M.  Row  do  you  ^r ay,  thai  this  king- 
dom may  come  ? 

C.  That  the  Lord  would  daily  increase 
the  number  of  believers ;  that  he  would  en- 
rich them  constantly  with  fresh  gifts  of  his 
Spirit,  until  they  shall  be  perfected.  More- 
over, that  he  would  render  his  truth  more 
luminous,  and  his  righteousness  more  mani- 
fest, by  scattering  the  darkness  of  Satan,  and 
abolishing  all  iniquity. 

270  M.  Do  not  all  these  things  daily 
come  to  pass  ? 

C.    They  so  come  to  pass,  that  the  king- 


76  TThe  Catechism  of  the 

clom  of  God  may  be  said  to  be  begun.  We 
pray,  therefore,  that  it  may  be  Continually 
increased  and  enlarged,  until  it  shall  be  ad- 
vanced to  its  highest  glory ;  which  we  trust 
will  be  accomplished  at  the  last  day,  when 
all  creatures  being  reduced  to  subjection, 
God  shall  be  exalted  and  shine  forth ;  and 
thus  he  shall  be  all  in  all.* 

271  M.  What  is  the  meaning  of  this  pe- 
tition. Thy  will  be  done  ? 

C.  That  all  creatures  maybe  in  submis- 
sion to  liim ;  and  so  depend  on  his  pleasure, 
that  nothing  may  be  done  but  by  his  will. 

272  M.  Do  you  suppose  then  that  any 
tiling  can  be  done  contrary  to  his  will  ? 

C.  We  not  only  pray  that  what  he  has 
determined  with  himself  may  come  to  pass ; 
but  also  that  all  obstinacy  being  subdued  and 
subjected,  he  would  bring  the  wills  of  all 
creatures  into  an  harmonious  obedience  to 
his  own. 

273  M.  By  praying  in  this  manner  do  we 
not  give  up  our  own  wills  ? 

C.  Entirely.  And  not  merely  to  this 
end  tliat  he  would  destroy  in  usy  whatever 
desires  are  opposed  to  his  will ;  but  also  that 
he  would  form  our  understandings  and  hearts 
anew,  govern  us  by  his  Spirit,  and  direct  our 
prayers,  so  that  our  wills  may  be  in  perfect 
agreement  with  his. 

274  M.  Wliy  do  you  pray  that  his  will 
may  he  done  on  earth  as  it  is  in  heaven  ? 

*  1  Cor.  XV.  28. 


Church  of  Geneva.  T7 

C  As  the  holy  angels,  who  are  his  heav- 
enly creatures,  have  but  one  purpose,  to  hear 
and  obey  his  commands  ;  so  I  pray  that  men 
may  have  the  same  disposition  of  obedience, 
and  that  each  one  may  devote  himself  to  him 
in  a  willing  subjection. 

275  M.  Let  us  now  proceed  to  the  sec- 
ond division  :  What  do  you  understand  by 
the  dmly  bread  which  you  ask  ? 

C.  In  general,  whatever  conduces  to  the 
preservation  of  this  present  life ;  not  only 
food  and  raiment,  but  all  those  supports,  by 
which  the  necessities  of  the  body  are  suppli- 
ed :  and  that  we  may  eat  our  daily  bread  in 
quietness,  as  far  as  God  shall  judge  to  be  ex- 
pedient. 

2r6  M.  Why  do  you  ask  this  to  be  given 
you  of  God,  since  he  commands  you  to  pro- 
vide it  by  your  own  labour  ? 

C.  Although  we  must  labour  and  sweat, 
for  the  purpose  of  preparing  our  daily  food, 
yet  we  are  not  sustained  by  our  labour,  in- 
dustry, and  caie ;  but  by  the  blessing  of  God 
alone,  by  which  the  labour  of  our  hands  is 
prospered,  which  otherwise  would  be  in  vain. 
Besides,  it  is  to  be  considered  that  although 
he  supplies  abundance  of  food  to  our  hands, 
and  we  feed  upon  it,  yet  we  are  not  support- 
ed by  its  substance,  but  by  the  power  of  God 
alone.  For  these  things  have  originally  no 
virtue  of  this  kind  in  themselves,  but  their 
efficacy  is  of  God,  who  from  heavea  adminis- 

G   2 


7&  jfVie  Catechism  of  the 

ters  it,  flirough  these  as  the  organs  of  his 
bounty.* 

277  M.  But  by  what  rule  do  you  call  it 
your  bread,  since  jou  request  it  to  be  given 
vou  of  God  ? 

C.  Truly,  because  it  is  made  ours  by  the 
liindness  of  God,  as  it  is  by  no  means  due  to 
us.  We  are  also  admonished  by  this  word, 
to  refrain  from  seeking  for  ourselves,  the 
bread  of  any  other  person ;  and  to  be  con- 
tented with  whatever  comes  to  us,  in  a  law- 
ful way,  as  though  it  came  to  us  immediately 
from  the  hand  of  God. 

278  M.  Why  do  you  add,  daily  and  this 
day  ? 

C.  By  these  tv/o  particulars,  we  are  in- 
structed to  use  moderation  and  temperance ; 
lest  our  desires  exceed  the  measure  of  our 
necessity. 

279  M.  But  as  this  prayer  is  for  the  use 
of  all  persons,  liow  can  the  rich,  who  abound 
in  provisions  laid  up  in  their  houses  for  a  long 
time,  ask  their  bread  to  be  given  them  daily  ? 

C.  It  is  the  duty  of  tlie  rich  and  the  poor 
alike,  to  hold  tliis  as  settled ;  that  none  of 
the  thingvS,  which  tliey  possess,  will  profit  on- 
ly so  far  as  God,  by  Ids  favour,  shall  grant 
them  the  use,  and  make  the  use  itself  fruit- 
ful and  effectual.  Tiierefore,  in  possessing 
all  things,  we  have  notliing,  only  as  we  hour- 
ly receive  from  the  hand  of  God,  what  is 
needful  and  enough. 

*  Deut.  viii.  3.     Matt.  iv.  4. 


Church  of  Geneva,  79 

280  M.  What  do  you  pray  for  in  the  fifth 
petition  ? 

C.     That  the  Lord  would  jmrdon  our  sins. 

281  M.  Is  there  no  one  to  be  found,  of 
all  men,  who  is  so  just,  as  not  to  need  this 
forgiveness  ? 

C.  No,  not  one.  For  when  Christ  gave 
this  form  of  prayer  to  his  disciples,  he  ap- 
pointed it  for  the  whole  Church.  And  there- 
fore, he  wlio  would  exempt  himself  from  this 
petition,  ought  to  depart  from  the  society  of 
believers.  And  we  have  the  sure  testimony 
of  the  scriptures,  that  he  who  would  contend 
to  justify  himself  in  one  point,  before  God, 
would  be  found  guilty  of  a  thousand  others. 
Tliis  one  thing  therefore  alone  remains  for 
all,  to  take  retuge  in  his  mercy.* 

282  M.  In  what  manner  do  you  consider 
our  sins  to  be  forgiven  us  ? 

C.  According  to  the  meaning  of  the  words 
of  Christ ;  that  they  arc  debts,  which  hold  us 
bound  by  the  condemnation  of  eternal  death, 
until  God  shall  deliver  us  by  his  pure  munifi- 
cence. 

283  M.  You  say  then  tliat  we  obtain  the 
forgiveness  of  our  sins  by  the  abounding  grace 
of  God .? 

C.  Entirely — For  if  the  punishment  of 
one  sin,  even  the  least,  was  to  be  redeemed, 
Ave  could,  by  no  means,  make  tlio  satisfaction. 
It  is  necessary  therefore,  that  all  sins  be  gra- 
tuitously remitted  and  forgiven. 

*  Heb.  ix,  S.^ 


80  The  Catechism  of  the 

284  M.  What  benefit  do  we  obtain  by 
this  remission  ? 

C.  Even  this ;  as  we  are  made  acceptable 
to  him,  as  though  we  were  innocent  and 
righteous ;  and  at  the  same  time,  the  confi- 
dence of  his  paternal  benevolence  is  confirm- 
ed in  our  consciences,  whence  salvation  is 
made  sure  to  us. 

285  M.  What  is  the  condition  appoint- 
ed. That  he  ivoiild  forgive  us,  as  we  forgive 
our  debtors  ?  Does  it  mean,  that  by  pardon- 
ing men  their  offences  against  us,  we  our- 
selves merit  pardon  of  God  ? 

C.  By  no  means ;  for  then  it  would  not 
be  a  gratuitous  remission ;  nor  would  it  be 
founded,  as  it  ouo;ht,  solely  on  the  satisfaction 
of  Christ,  which  he  made  for  us  on  the  cross. 
But  by  forgiving  the  injuries  committed  a- 
gainst  us,  we  shall  imitate  the  clemency  and 
goodness  of  God,  and  prove  by  this  that  we 
are  the  children  of  God.  By  this  nde,  he 
would  confirm  us ;  and  at  the  same  time,  on 
the  other  hand,  shew  us  that  unless  we  are 
ready  and  willing  to  forgive  others,  we  can 
expect  nothing  else  from  him,  but  the  highest 
and  most  inexoiable  rigour  and  severity. 

286  M.  This  then  you  say,  that  all  those, 
who  will  not,  from  the  heart,  forgive  offen- 
ces, are  rejected  of  God,  and  exclu.ded  from 
the  adoption  of  children :  nor  can  they  hope 
that  there  will  be,  in  iieavcn,  any  forgiveness 
with  God. 

C  So  I  think ;  tluit  the  saying  may  be 
ffilfilled  :  T]\o  jinme  measure  ^vhich  anv  one 


Church  of  Geneva,  81 

bas  meeted  out  to  others,  shall  be  measured 
back  to  him  again. 

287  M.     What  is  the  next  petition  ? 

C.  Tliat  the  Lord  would  not  lead  us  into 
temptation,  but  deliver  us  from  evil. 

288  M.  Do  you  include  the  whole  of  this, 
in  one  petition  ? 

C.  It  must  be  one  petition  5  as  the  last 
clause  is  an  explanation  of  the  first. 

289  M.  What  does  it  summai'ily  con- 
tain ? 

C.  That  the  Lord  would  not  permit  us  to 
fall  into  sin ;  nor  leave  us  to  be  overcome  bj 
the  devil,  nor  by  the  lusts  of  our  flesh,  which 
carry  on  an  unceasing  war  with  us ;  but  that 
he  would  rather  provide  us  with  his  pow- 
er for  resisting;  sustain  us  by  his  hand,  and 
defend  and  cover  us  with  his  shield ;  that  so, 
under  the  confidence  of  his  guardianship,  we 
may  dwell  in  safety. 

290  M.    But  how  is  that  done  ? 

C.  When,  by  the  influence  of  his  Spirit, 
we  are  imbued,  with  such  a  love  and  desire 
of  righteousness,  that  we  overcome  sin,  the 
flesh,  and  the  devil ;  and  on  the  other  hand, 
with  such  a  hatred  of  sin,  as  separates  us 
from  the  world,  and  retains  us  in  holiness. 
For  our  victory  is  eflfected  by  the  power  of 
the  SjMJt. 

29 1  TVf ,  Have  all  persons  need  of  this  as- 
sistance ? 

C.  Yes ;  for  the  devil  continually  watch- 
es us ;  and  as  a  roaring  lion  goes  about  eeek^ 


^2  Ifie  Catechism  of  the 

ing  whom  he  may  devour.  And  we  should 
at  once  consider  how  weak  we  are;  nay, 
that  we  should  be  overcome  at  each  moment, 
unless  God  prepared  us  for  the  warfare  with 
his  armour,  and  strengthened  us  by  his  hand. 

292  M.  What  is  the  meaning  of  the  word 
temptation  ? 

€.  The  cunning  and  deceitfulness  of  Sa- 
tan, with  which  he  constantly  attacks  us, 
and  would  with  ease  entirely  circumvent 
us,  unless  we  were  assisted  by  the  help  of 
God.  For  our  understandings,  from  their 
native  vanity,  are  exposed  to  his  wiles ;  and 
our  wills,  from  their  depraved  propensity  to 
evil,  would  wholly  yield  to  him. 

293  M.  But  why  do  you  pray,  that  God 
would  not  lead  you  into  temptation,  since  it 
appears  to  be  the  work  of  Satan,  and  not  of 
God? 

C.  As  God  defends  believers  by  his  pro- 
tection, that  they  may  neither  be  ensnared 
with  the  wiles  of  Satan,  nor  overcome  by 
sin  ;  so  those,  whom  be  accounts  worthy  of 
punishment,  he  not  only  deprives  ot  his 
grace,  but  also  strikes  with  blindness;  gives 
up  to  a  reprobate  mind ;  and  delivers  over 
to  the  power  of  Satan,  that  they  may  be  en- 
tirely tne  servants  of  sin,  and  exposed  to  all 
the  assaults  of  temptation.  ^ 

294  M.  What  is  the  meaning  of  this  con- 
clusion. For  thine  is  the  kingdom,  the  pow- 
er, and  the  ^lory  forever  9 

C,    By  this  we  are  again  reminded,  that. 


Church  of  Geneva,  83 

our  prayers  are  more  strengthened,  by  his 
power  and  goodness,  than  by  any  confi- 
dence of  our  own.  Besides,  we  are  taught 
to  close  all  our  prayers  with  the  praises  of 
God. 

295  M.  Is  it  lawful  to  ask  nothing  of 
God,  but  what  is  comprehended  in  this  for- 
mulary ? 

C.  Although  we  have  liberty  to  pray  in 
other  words,  and  in  another  manner,  still 
however,  it  is  to  be  considered,  that  no  pray- 
er can  be  pleasing  to  God,  which  is  not  re- 
ferred to  tliis,  as  the  correct  standard  of  the 
nature  of  prayer. 


IV.    OF  THE  WORD  OF  GOD. 

296  M.  Now  the  proposed  method  of  in- 
struction requires  of  us,  to  treat  of  the  fourth 
part,  of  the  honour  due  to  God. 

C.  We  said  that  it  consisted  in  this,  that 
we  acknowledge  God  to  be  the  author  of  all 
good,  and  that  we  confess  his  goodness,  jus- 
tice, wisdom,  and  power,  with  praise  and 
thanksgiving ;  that  the  fulness  and  glory  of 
all  blessings  may  abide  in  him. 

297  M. .  What  rule  has  he  prescribed  for 
this  duty  .^- 

C.  Those  praises  of  him,  which  are  pub- 
lished in  the  scriptures,  should  be  received 
as  a  rule  for  us. 


84  The  Catechism  of  the 

298  M.  Does  not  the  Lord's  prayer  con- 
tain something  which  applies  to  this  duty  ? 

C.  Yes,  when  we  pray  that  his  name  may 
he  sanctified,  we  desire  that  his  glory  may 
be  manifested  in  all  his  works ;  that  his  mer- 
cy may  appear  in  pardoning  sinners,  or  his 
justice  in  punishing  them;  and  his  faithful- 
ness in  fulnlling  his  promises  to  his  people ; 
finally,  that  whatever  of  his  works  we  be- 
hold, it  may  excite  us  to  glorify  him.  This 
is  truly  to  ascribe  to  him  the  praise  of  all 
blessings. 

299  M.  What  shall  we  conclude  from 
those  things,  about  which  we  have  already 
treated  ? 

C.  That  which  the  truth  itself  teaches  ; 
and  the  same  which  I  proposed  at  first ;  that 
this  is  eternal  life,  to  know  the  only  true 
God,  the  Father,  and  Jesus  Christ,  whom  he 
hath  sent.  To  know  him,  I  say,  that  we 
may  render  to  him  due  honour  and  worship ; 
not  only  as  he  is  our  Lord,  but  also  our  Fa- 
ther and  Saviour ;  and  in  our  turn  that  we 
are  his  sons  and  servants  ;  and  therefore  that 
we  devote  our  life  to  the  celebration  of  his 
glory.* 

300  M .  In  what  way  shall  we  arrive  at 
so  great  a  good  ? 

C.  For  this  end  God  has  left  us  his  holy 
word.  For  his  spiritual  doctrine  is  as  the 
door  by  which  we  enter  his  celestial  king- 
dom. 

301  M.    Where  must  we  seek  this  word  ? 

•  Job  xvii,  3, 


Church  of  Geneva.  85 

C.  In  the  holy  scriptures,  in  which  it  is 
contained. 

302  M.  How  must  the  word  be  used, 
tliat  we  may  receive  fruit  fiom  it  ? 

C.  We  must  embrace  it  witli  a  firm  per- 
suasion of  heart,  as  the  very  truth  delivered 
to  us  from  heaven  :  we  must  yield  ourselves 
teachable,  and  submit  our  understandings 
and  wills,  in  obedience  to  it :  we  must  love 
it  from  the  heart,  that  being  engraven  on 
our  souls,  it  may  take  deep  root  and  produce 
its  fruits  in  our  lives  ;  and  when  we  are  con- 
formed to  this  rule,  it  will  become  our  salva- 
tion, as  it  is  appointed. 

303  M.  Are  all  these  things  put  in  our 
power  ? 

C.  Not  one  of  them  indeed.  But  it  is 
of  God  alone,  by  the  grace  of  his  Holy  Spirit, 
to  effect  in  us  all  tliat  I  have  mentioned. 

304  M.  But  must  we  not  give  diligence, 
and  strive  with  all  earnestness,  by  reading, 
hearing,  and  meditating,  that  we  may  profit 
therein  ? 

C.  Yes,  truly ;  and  each  one  should  not 
only  daily  exercise  himself  in  private  read- 
ing ;  but  also  at  tlie  same  time,  with  special 
attention,  frequently  hear  sermons  in  public 
meetings,  where  the  doctrine  of  salvation  is 
explained. 

305  M.  You  say  then  that  it  is  not  suffi- 
cient for  any  one  to  read  by  himself  at  home ; 
but  that  alfmust  assemble  together,  to  hear 
the  same  doctrine. 

H 


86  The  Catechism  of  the 

C.  It  is  a  duty  to  assemble  together, 
when  the  opportunity  is  given. 

306  M.     Can  you  prove  this  to  me  ? 

C.  The  will  of  God  alone  ought  to  sat- 
isfy us,  abundantly,  for  proof.  He  com- 
mended this  order  to  his  Church,  not  tliat 
two  or  three  only  should  observe  it ;  but  that 
all  should  unitedly  be  subject  to  it.  Be- 
sides, he  declares  this  to  be  the  only  method 
for  the  edification  and  preservation  of  his 
Church.  This  therefore  should  be  to  us  a 
holy  and  inviolable  rule,  that  it  is  not  law- 
ful for  any  one  to  assume  to  himself,  to  be 
wise  above  his  master. 

307  M.  Is  it  then  necessary  that  there 
should  be  pastors  in  the  Churches  ? 

C.  Yes ;  and  it  is  our  duty  to  hear  them, 
and  to  receive  from  their  mouths,  with  fear 
and  reverence,  the  doctrines  of  Christ  which 
they  publish.  Those  then  who  contemn  them, 
or  withdraw  from  hearing  them,  despise 
Christ,  and  make  a  division  in  the  society  of 
believers.* 

308  M.  Is  it  enough  for  a  man,  to  have 
been  once  instructed  by  his  pastor ;  or  ought 
this  course  to  be  pursued  through  life. 

C.  It  is  useless  to  begin,  unless  you  per- 
severe. For  it  becomes  us  to  be  the  disci- 
ples of  Christ  even  unto  the  end,  or  rather 
without  end.  And  he  hath  committexl  this 
office  to  the  ministers  of  tlie  Church,  that 
fhey  should  teach  us  in  his  name  and  stead . 

*  M^tt.  X.  40. 


Church  of  Getieva.  87 


V.    OF  THE   SACRAMENTS. 

509  M.  Are  there  not  other  means,  be- 
sides the  word,  by  which  God  communicates 
himself  to  us  ?, 

C.  Yes,  to  the  preaching  of  the  word,  he 
lias  added  the  sacraments. 

310  M.     What  is  a  sacrament  ? 

C.  It  is  an  outward  testimony  of  the  di- 
vine benevolence  towards  us,  which,  by  a 
visible  sign,  shadows  forth  spiritual  graces, 
by  which  the  promises  of  God  are  sealed  in 
our  hearts,  tliat  the  truth  of  them  may  be 
more  firmly  established. 

311  M.  Is  there  such  great  power  in  the 
visible  sign,  as  to  confirm  our  consciences  in 
the  confidence  of  salvation  ^ 

C.  It  has  not  indeed  that  efiicacy  of  it- 
self, but  from  the  will  of  God,  as  it  is  insti- 
tuted for  this  end. 

31-2  M.  Since  it  is  the  peculiar  office  of 
the  Holy  Spirit,  to  seal  in  our  minds  the 
promises  of  God,  how  do  you  attribute  this 
to  the  sacraments  ? 

C.  The  difference  between  the  Spirit 
and  these  is  very  great.  For  it  is  truly  the 
work  of  the  Spirit  alone  to  move  and  affect 
tlie  heart,  to  illuminate  the  understanding, 
and  to  render  the  conscience  stable  and 
tranquil ;  and  that  work  ought  to  be  ac- 
counted wholly  his  own,  and  acceptance 
should  be  referred  to  him,  lest  the  praise 


88  The  Catechism  of  the 

be  transferred  elsewhere.  But  this  by  ne 
means  prevents,  but  that  God  uses  the  sacra- 
ments as  secondary  organs,  and  applies  those 
things  in  their  use  as  seemeth  him  good  5 
and  he  so  does  it,  that  nothing  is  derogated 
from  the  power  of  the  Spirit. 

313  M.  You  believe  then,  that  the  power 
and  efficacy  of  the  sacrament,  do  not  consist 
in  the  external  element,  but  that  they  pro- 
ceed solely  from  the  Spirit  of  God  ? 

C.  So  I  think.  And  truly  it  pleases  the 
Lord  to  put  forth  his  power,  through  his  own 
institutions,  for  that  end,  for  which  he  ap- 
pointed them ;  and  he  does  this  in  a  man- 
ner, which  detracts  nothing  from  the  power 
of  his  Spirit. 

314  M.  Can  you  give  me  a  reason  why 
he  operates  in  this  way  ? 

C.  Truly,  in  this  manner,  he  consults  Our 
infirmity.  If  we  were  wholly  spiritual,  like 
the  angels,  then  we  should  be  able  spiritually 
to  discern  both  him  and  his  graces  :  but  as 
we  are  enclosed  in  this  earthly  body,  we 
need  figures  or  glasses,  which,  in  some  sen- 
sible manner,  may  exhibit  the  spiritual  aspect 
of  heavenly  things  ;  which  otherwise  we 
should  not  be  able  to  discern.  At  the  same 
time,  it  is  for  our  benefit  that  all  our  senses 
be  exercised  on  the  promises  of  God,  that 
they  may  be  more  strongly  confirmed  to  us. 

315  M.  If  it  is  true,  that  the  sacraments 
were  instituted  of  God,  to  be  helps  of  our  in- 
firmities, must  notthose  be  justly  condemn- 


Church  of  Geneva.  89 

ed  of  arrogance,  who  judge  themselves  to  be 
sufficient  without  them,  or  who  account  them 
useless? 

C  Most  certainly.  And  therefore,  if  any 
one  abstain  wilfully  from  the  use  of  them, 
as  if  he  had  no  need  of  them,  he  despises 
Christ,  spurns  at  his  giace,  and  extinguishes 
the  Spirit. 

316  M.  But  wliat  confidence  or  real  se- 
curity, for  confirming  our  consciences,  can 
be  derived  from  the  sacraments,  which  are 
used  promiscuously  by  the  good  and  the 
bad? 

C.  Although  the  gifts  of  God  are,  in  the 
sacraments,  offered  to  the  wicked,  yet  tliey 
reduce  them  to  nothing,  as  I  may  say,  in  so 
far  as  it  respects  themselves;  stilUiowever, 
they  do  not  destroy  the  nature  and  power 
which  the  sacraments  have  in  themselves. 

317  M.  How  and  when  does  the  effect 
follow  the  use  of  the  sacraments  ? 

C.  When  we  receive  them  by  faith,  seek- 
ing, in  them,  only  Christ  and  his  grace. 

318  M.  Why  do  you  say  that  Christ  is. 
to  be  sought  in  them  ? 

C.  I  do  not  understand,  that  he  is  in- 
Kerent  in  the  visible  signs,  so  that  we  should 
seek  salvation  from  them,  or  imagine  any 
power  of  conferring  grace  to  be  affixed  to 
them,  or  shut  up  in  them.  But  tlie  sign  is 
ratlier  to  be  considered  as  a  help,  by  which 
we  are  direetly  conducted  to  Christ,  seeking 

H  2 


90  The  Catechism  of  the 

from  him  salvation  and  every  durable  bles- 
sing. 

319  M.  As  faith  is  required,  for  the  right 
use  of  the  sacraments,  how  do  you  say,  that 
they  are  given  to  us  for  the  confirmation  of 
f[iith,  that  they  may  render  us  more  certain 
of  the  promises  of  God  ? 

C.  It  is  by  no  means  sufficient,  that  faith 
be  once  begun  in  us,  unless  it  be  continually 
nourished  and  increased  daily,  more  and 
more.  For  this  end  the  Lord  instituted  tlic 
sacraments,  to  nourish,  strengthen,  and  en- 
crease  our  faith.  And  this  Paul  teaches, 
vi^hen  he  says  that  these  avail  for  sealing  the 
promises  of  God.* 

320  M.  But  is  it  not  a  proof  of  unbelief, 
if  we  have  not  an  established  faith  in  the 
promises  of  God,  unless  tliey  are  confirmed 
to  us  by  other  means  ? 

C.  This  surely  argues  the  weakness  of 
faith,  under  which  the  children  of  God  la- 
bour ;  who  still,  on  that  account,  do  not 
cease  to  be  believers,  although  as  yet  they 
are  endowed  with  small  and  imperfect  faith. 
For  as  long  as  we  are  conversant  in  tliis 
world,  the  remains  of  distrust  always  adhere 
to  our  flesh,  which  we  are  no  otherwise  a])le 
to  shake  off,  than  bv  continually  making 
progi-ess  to  the  end  of  life.  It  is  the  duty  of 
every  one  therefore  to  make  farther  progress 
in  faith. 

*  Rom.  iv,  11.  kc. 


Chttrch  of  Geneva.  91 

521  M.  How  many  sacraments  are  there 
in  the  Christian  Church  ? 

C.  Two  only ;  the  use  of  which  is  common 
among  all  believers. 

3i22  M.     Which  are  they  ? 

C.     Baptism  and  the  Holy  Supper. 

323  M.  What  is  the  resemblance  or  dif- 
ference between  them  ? 

C.  Baptism  is  the  appropriate  way  of 
entrance  into  the  Church.  For  in  this  we 
have  the  testimony,  tliat  we  who  were  before 
strangers  and  foreigners  are  received  into 
the  family  of  God.  and  numbered  among  his 
household.  But  the  Supper  witnesses  that 
God,  by  nourishing  our  souls,  shews  himself 
a  Father  to  us. 

324  M.  Tliat  the  nature  of  each  may 
more  distinctly  appear,  let  us  treat  them 
separately.  First,  what  is  the  signification  of 
Baptism  f 

C.  It  has  two  parts  :  First,  it  represents 
the  forgiveness  of  sins  :  Secondly,  the  regen- 
eration of  the  soul.* 

325  ^I.  What  resemblance  has  water 
with  tliese  things,  that  it  should  represent 
them  ? 

C.  Forgiveness  of  sins  is  indeed  a  species 
of  washing,  by  which  souls  are  cleansed  from 
their  defilement,  even  as  the  filth  of  the  body 
is  washed  off  with  water. 

326  M.  But  how  does  water  represent 
regeneration  ? 

*  Eph.  v.  26.    Rom.  vi.  4-, 


^  The  Catechism  of  the 

.  C.  In  as  much  as  the  beginiiiug  of  regen- 
eration is  the  mortification  of  our  nature, 
and  its  end,  our  becoming  new  creatures : 
so,  by  putting  water  on  the  head,  the  figure 
of  death  is  represented ;  and  as  we  do  not 
remain  buried  in  the  water,  but  enter  it  only 
for  a  moment,  and  come  forth  immediately 
as  from  a  sepulchre,  a  resurrection  to  new- 
ness of  life  is  typified.* 

*  Calvin,  in  this  answer,  alludes  to  both  the  modes 
of  Baptism,  affusion  and  dipping,  as  he  held  neither 
mode  exclusively  essential.  The  Romish  Cliurch 
practised  both  methods,  as  appears  from  Wall's 
History  of  Baptism,  Part  2d  Ch.  Qth.,  who  offers 
abundant  proof,  that  the  leamed  Fathers  of  the 
primitive  Church  used  either  mode  as  equally 
authorised,  as  the  case  of  the  person  or  the  cus- 
tom of  the  place  required.  And  affusion,  Car- 
dinal Bona  venture  says,  was  probably  tlie  prac- 
tice of  the  apostles,  and  in  his  time  (1260)  was 
used  m  the  Churches  in  France  and  some  others. — 
"  AVith  ?/5,'*  Erasmus  says,  (that  is,  in  Holland,) 
*'  they  have  the  water  poured  on  them.'*  In  the  in- 
stitutes B.  4,  Ch.  15. 19,  Calvin  says— Caeterum  mer- 
gaturne  totus  qui  tingitur,  idque  ter  an  semel,  an 
infusa  tantum  aqua  aspergatur,  minimum  refert  : 
sed  id  pro  reg-ionum  diversitate  ecclesiis  liberum  esse 
debet. — But  whether  he  who  is  baptized  be  vliolly 
dipped,  and  that  thrice  or  once,  or  whetlier  he  be 
sprinkled  only  with  water  poured  upon  him,  is  of 
very  small  moment :  but  that  should  be  free  for 
the  Churches  according  to  the  diversity  of  climate^ 
Calvin,  in  the  form  which  he  drew  up  for  the  ad- 
ministration of  the  sacraments,  orders  the  act  of 
baptizing  thus — The  name  being  given — Then  the 
'^ninister  pours  the  ivater  of  baptism  upon  the  heudef 


dmrch  of  Geneva,  li3 

527  M.  Do  you  suppose  the  water  is  the 
laver  of  the  soul  ? 

C.  By  no  means.  It  is  unlawful  to  ^vi-est 
this  honour  from  the  blood  of  Christ,  which 
was  shed  for  this  end,  that  we  being  cleansed 
from  all  our  spots,  he  mi»ht  present  us  pure 
and  undefiled  before  God.  And  we  indeed 
receive  the  fruit  of  this  cleansing,  when  the 
Holy  Spirit  sprinkles  our  consciences  with 
his  sacred  blood.  But  we  have  the  seal  of 
tliis  cleansing  in  the  sacrament.* 

328  M.  Do  you  attribute  any  thing  tp 
the  water,  only  as  it  is  a  figure  of  cleans- 
ing ? 

C.  I  consider  it  to  be  a  figure,  but  at  the 
same  time,  it  has  the  substance  connected 
with  it.  For  God,  in  promising  us  his  gifts, 
does  not  deceive  us.  Therefore,  as  forgive- 
ness of  sins  and  newness  of  life  are  oft'ered 
to  us  in  baptism,  so  it  is  certain  that  they  are 
received  by  us. 

329  M.  Has  this  grace  its  effect,  promis- 
cuously upon  all  ? 

C.  Many  indeed  close  up  the  way  to  it, 
by  their  corruption,  and  make  it  a  vain  thing 

the  infant — saying,  I  baptize  thee  in  the  name  of  tJ^e 
Father,  and  of  tJie  Son,  and  of  the  Holy  Ghost. — He 
adds  soon  after,  "  It  cannot  by  any  means  be  denied, 
but  that  we  hold  the  same  form  and  metliod  of  bap- 
tism, which  Christ  prescribed,  and  the  apostles  fol- 
lowed, and  which  was  also  held  as  the  instituted 
mode  in  the  ancient  and  primitive  Church."  Vol: 
viil  Ejus  Operum  p.  34. 

*  3  Peter  i,  19.    1  John  i.  7. 


94  Tlie  Catechism  of  the 

to  themselves ;  so  that  believers  only  are 
partakers  of  this  fruit ;  but  that  diminishes 
nothing  from  the  nature  of  the  sacrament. 

330  M.     Whence  have  we  regeneration  ? 
C.    Both  from  the  death  and  resurrection 

of  Christ.  For  this  power  is  in  his  death, 
that  by  it  our  old  man  is  crucified,  and  the 
corruption  of  our  nature  is,  in  a  manner,  bu- 
ried, so  that  it  no  more  prevails  in  us ;  but 
it  is  the  benefit  of  the  resurrection,  that  we 
are  begotten  unto  a  new  life,  to  the  obedi- 
ence of  the  righteousness  of  God. 

331  M.  How  are  these  benefits  confer- 
red on  us  by  baptism  ? 

C.  As  by  this  we  are  clothed  with  Christ, 
and  endowed  with  his  Spirit,  unless  by  re- 
jecting the  promises,  we  render  the  benefits 
offered  therein  to  us  unfruitful. 

332  M.  What  must  we  do,  in  order  to 
use  baptism  in  a  right  manner  ? 

C.  The  right  use  of  baptism  is  placed  in 
faith  and  repentance ;  that  is,  that  we  first 
determine,  by  a  sure  confidence  of  soul,  that 
we  are  cleansed  from  all  spots  by  the  blood 
of  Christ,  and  are  acceptable  to  God ;  then 
that  we  believe  that  his  Spirit  dwells  in  us  j 
and  that  we  make  this  manifest  by  our  works 
among  others  ;  and  also  that  we  assiduously 
exercise  ourselves  in  striving  for  the  mortifi- 
cation of  the  flesh,  and  obedience  to  the  will 
of  God. 

333  M.  If  these  things  are  required  for 
the  legitimate  use  of  baptism,  how  comes  it 
to  pass  that  we  baptize  infants  ? 


Church  of  Geneva,  9j 

C.  It  is  not  necessary,  that  faith  and  re- 
pentance always  precede  baptism.  These 
are  required  only  of  those  who  from  age  are 
capable  of  both.  It  is  sufficient,  if  infants, 
after  they  come  of  age,  produce  the  fruits  of 
their  baptism. 

334  M.  Can  you  prove  to  me  that  there 
is  nothing  unreasonable  in  this  ? 

C.  Truly,  I  can,  if  it  is  conceded  to  me, 
that  our  Lord  instituted  nothing  which  is  un- 
reasonable. For  although  Moses  and  all  the 
prophets  teach,  that  circumcision  was  the 
sign  of  repentance,  and  Paul  that  it  was  the 
seal  of 'the  righeousness  of  faith ;  yet,  we  see, 
that  infants  were  not  excluded  from  it.* 
^  335  M.  But  are  infants  admitted  to  bap- 
tism now,  for  the  same  reason  that  they  were 
then  admitted  to  circumcision  ? 

C.  Entirely  the  same.  For  the  promises, 
which  God  gave  to  the  people  of  Israel,  are 
now  published  through  the  whole  world. 

336  M.  Do  you  conclude  from  this  that 
the  sign  is  also  to  be  used  } 

C.  He  who  well  examines  the  subject  on 
both  sides,  will  observe  that  this  is  the  con- 
sequence. For  Christ  has  not  made  us  par- 
rakers  of  his  grace,  which  was  before  given  to 
Israel,  by  a  measure,  which  should  be  to  us 
r'ither  more  obscure,  or  in  any  part  diminish- 
od  ;  but  he  has  rather  poured  forth  his  grace 
upon  us,  in  a  more  clear  and  abundant  man- 
ner. 

*  Deut.  XXX.  6.    Jer.  iv.  4.    Rom.  iv.  1 1- 


96  The  Catechism  of  the 

337  M.  Do  you  think,  that  if  infants  were- 
excluded  from  baptism,  they  would,  on  that 
account,  so  lose  any  of  the  favour  ot  God, 
as  that  it  might  be  said,  that  their  privileges 
were  diminished  by  the  coming  of  Christ  ? 

C.  That  is  indeed  evidently  manifest. 
For  the  sign  being  taken  away,  which  avail- 
ed so  much  in  testifying  the  mercy,  and  con- 
firming the  promises  of  God ;  we  should  be 
deprived  of  that  most  excellent  consolation, 
which  the  Church  from  the  beginning  enjoy- 
ed. 

338  M.  This  is  your  opinion  then ;  for 
as  much  as  God,  under  the  Old  Testament, 
that  he  mi^ht  shew  liimself  to  be  the  Father 
of  little  children,  commanded  the  promise  of 
salvation  to  be  engraven  on  their  bodies,  by 
a  visible  sign ;  that  it  would  be  a  reproach,  if 
believers,  after  the  coming  of  Christ,  should 
have  a  less  confirmation ;  when  the  same 
promise,  which  was  formerly  given  to  the 
Fathers,  is  ordained  for  us  in  these  days, 
when  God  exhibits  to  us  in  Christ  a  clearer 
manifestation  of  his  goodness  ? 

C.  So  I  think.  Besides,  as  it  is  suffi- 
ciently evident,  that  the  power  and  substance 
(so  to  speak)  of  baptism,  are  common  to  in- 
fants, then  if  the  sign  is  denied  them,  which 
is  inferiour  to  the  substance,  a  manifest  in- 
jury will  be  done  them. 

339  M.  For  what  purpose  then  are  in- 
fants baptized  ? 

r.     That  they  may  have  the  visible  seal. 


Church  of  Geneva,  97 

that  they  are  the  heirs  of  the  blessings  prom- 
ised to  the  seed  of  believers  ;  and  that  after 
thej  come  to  years  of  discretion,  the  sub- 
stance of  their  baptism  being  acknowledged, 
they  may,  from  it,  receive  and  bring  forth 
fruit. 

340  M.  Let  us  proceed  to  the  Supper  5 
and  in  the  first  place,  I  would  know  of  you 
what  is  its  signification  ? 

C.  It  v/as  instituted  by  Christ,  that  by 
the  communion  of  his  bocfy  and  blood,  he 
might  nourish  our  souls  in  the  hope,  and  give 
us  assurance  of  eternal  life. 

341  M.  AVhy  is  the  body  of  our  Lord 
represented  by  bread  and  the  blood  by  wine  ? 

C.  We  are  taught  by  this,  that  as  bread 
has  the  power  of  nourishing  our  bodies,  and 
of  sustaining  the  present  life ;  so  the  same 
power  is  in  the  body  of  our  Lord  for  the 
spiritual  nourishment  of  our  souls  :  and  as 
with  wine  tlie  hearts  of  men  are  cheered, 
their  powers  renewed,  and  the  whole  body 
strengthened,  so  from  the  blood  of  Christ,  the 
same  benefits  are  to  be  received  by  our  souls. 

342  M.  Are  we  then  fed  by  the  body  and 
blood  of  the  Lord  ? 

C.  So  I  think  .  For  as  in  this  is  placed 
our  whole  confidence  of  salvation,  that  the 
obedience  which  he  has  rendered  to  the  Fa- 
ther should  be  imputed  to  us,  and  accounted 
as  ours,  so  it  is  necessary  that  he  should  be 
leceived  by  \\s  :  for  we  are  not  otherwise 


98  T%e  Catechism  of  the 

made  partakers  of  his  benefits,  but  only  as  he 
makes  himself  ours. 

343  M.  But  did  he  not  then  give  him- 
self to  us,  when  he  offered  himself  to  death, 
that  he  might  reconcile  us,  redeemed  from 
the  sentence  of  death,  to  the  Father  ? 

C.  That  is  indeed  true  ;  but  it  is  not 
sufficient  for  us,  unless  we  now  receive  him, 
that  we  may  partake  of  the  fruit  and  efficacy 
of  his  death. 

344  M.  Does  not  the  manner  of  our  re- 
ceiving Christ  consist  then  in  faith  ? 

C.  Yes,  but  I  add  this,  that  it  be  done, 
while  we  not  only  believe  that  he  died  to 
deliver  us  from  death,  and  rose  again  to  pro- 
cure life  for  us ;  but  also  that  we  acknowl- 
edge that  he  dwells  in  us ;  and  that  we  are 
united  to  liim,  by  that  kind  of  union,  by  which 
the  members  are  united  to  the  head,  so  that, 
by  the  privilege  of  this  union,  we  may  be 
made  partakers  of  all  his  benefits. 

345  M.  Do  we  obtain  this  communion 
through  the  Supper  only  ? 

C.  By  no  means.  For  by  the  gospel,  as 
Paul  testifies,  Christ  is  communicated  to  us, 
as  we  are  therein  taught,  that  we  are  flesh  of 
his  flesh,  and  bone  of  his  bone  ;  tliat  he  is  the 
living  bread,  which  came  down  from  heaven 
to  nourish  our  souls ;  that  we  are  one  with 
him,  even  as  he  is  one  with  the  Father :  and 
such  like  things.* 

346  M.  What  other  benefit  does  the  sac- 
rament confer  on  us  ? 

*  1  Cor.  i,  6.   Eph,  y.  30.  John.  vi.  51,  and  xvii.  2.1- 


CJiurcfi  of  Geneva,  9.9 

C.  This — That  the  communion  which  I 
mentioned  is  strengthened  and  confirmed  to 
us.  For  although  both  in  baptism  and  the 
gosi)el,  Christ  is  offered  to  us ;  yet  in  these 
we  receive  him,  only  in  part. 

347  M.  What  have  we  then  in  the  sym- 
bol of  the  bread  ? 

C.  The  body  of  Christ:  that  as  he  was 
once  offered  a  sacrifice  for  us,  to  reconcile  us 
to  God,  so  now  he  is  to  be  given  to  us,  that 
we  may  assuredly  know  tliat  reconciliation 
belongs  to  us. 

348  M.  What  have  we  in  the  symbol  of 
the  wine  ^ 

C.  As  Christ  poured  out  his  blood  once, 
in  satisfaction  for  sins,  and  as  the  price  of  our 
redemption;  so  we  believe,  that  it  is  now 
reached  out  to  be  drank  by  us,  that  we  may 
receive  its  benefits. 

349  M.  According  to  these  two  answers, 
the  Holy  Supper  of  the  Lord  calls  us  back  to 
his  deatfi,  that  we  may  partake  of  its  effica- 
cy ? 

C.  Yes,  wholly.  For  at  that  time,  one 
only  and  perpetual  sacrifice  was  perfected ; 
which  might  suffice  for  our  salvation.  There- 
fore nothing  more  remains  for  us,  but  to  re- 
ceive its  fruits. 

350  M.  Was  not  the  Supper  then  institu- 
ted for  this  end,  that  we  should  offer  to  God, 
the  body  of  his  Son  ? 

C.  By  no  means.  For  the  prerogative 
of  offering  for  sins  belongs  to  Christ  alone. 


100  The  Catechism  of  the 

as  he  is  the  eternal  Priest.  And  this  is  the 
meaning  of  his  word  when  he  says,  Take  and 
eat.  He  does  not  here  command  us  to  oifer 
liis  body  but  only  that  we  should  feed  upon 
it.*. 

551  M.    Why  do  we  use  two  signs  ? 

C.  In  this  the  Lord  consults  our  infir- 
mity, as  he  would  teach  us  more  familiarly, 
that  he  is  not  only  the  food  for  our  souls, 
but  also  the  drink ;  tliat  we  may  seek  our 
spiritual  life  wholly  in  him  alone. 

352  M.  Should  all  persons  without  ex- 
ception equally  use  both  ? 

C.  So  Christ  commands ;  and  it  is  the 
highest  impiety  for  any  one  to  derogate  in  any 
manner  from  that,  by  attempting  any  thing 
different. 

353  M.  Have  we  in  the  Supper  the  sign 
only  of  those  benefits,  you  mentioned  or  are 
they  therein,  in  very  deed,  given  to  us  ? 

C.  As  Christ  our  Lord  is  truth  itself,  it 
is  not  to  be  doubted  at  all,  but  that  he  fulfils 
to  us,  at  the  same  time,  those  promises  which 
he  gives  to  us  therein,  and  adds  its  substance 
to  the  figure.  Wherefore  I  do  not  doubt, 
but  that  as  he  is  witnessed  by  words  and  signs, 
so  he  will  make  us  partakers  of  his  substance, 
that  we  may  be  united  with  him  in  one  life. 

354  M.  But  how  can  this  be  done,  since 
the  body  of  Christ  is  in  heaven,  and  we  are 
still  sojourners  on  earth  } 

*  Heb  V.  10.    INIatt.  xxvl.  29. 


Church  of  Geneva.  101 

C.  He  effects  tliis  by  the  marvellous  and 
secret  influence  of  his  Spirit ;  witli  whom  it 
is  easy  to  unite  those  things  which  are  otli- 
erwise  separated  by  a  great  distance  of  pla- 
ces. 

355  M.  You  do  not  suppose  then  that 
the  body  of  Christ  is  enclosed  in  the  bread, 
or  his  blood  in  the  cup  ? 

C.  By  no  means  ;  but  I  think  this,  that 
in  order  to  possess  the  substance  of  the  signs, 
our  minds  must  be  raised  to  heaven,  where 
Christ  is,  and  from  whence  we  look  for  him, 
the  Judge  and  Redeemer.  But  it  is  wicked 
and  useless  to  look  for  him  in  these  earthly 
elements. 

356  M.  That  we  may  sum  up  in  one  head 
the  things  ^^  hich  you  have  said  :  You  assert 
that  there  are  two  things  in  the  Supper,  viz. 
Bread  and  ivine,  which  are  seen  with  the  eyes, 
handled  with  the  hands,  and  perceived  by 
the  taste ;  and  finally  that  our  souls  spirit- 
ually feed  upon  Christ,  as  their  own  proper 
aliment. 

C.  Yes, truly;  and  therein  is  the  resur- 
rection of  our  bodies  also  confirmed  to  us, 
as  by  a  given  pledge,  as  they  are  made  par- 
takers of  the  symbol  of  life. 

S57  M.  But  what  is  the  true  and  lawful 
use  of  this  sacrament  ? 

C.     Such  as  Paul  defines  it  to  be  :  Let  a 
man  examine  himself,  and  so   let  him  eat  of 
that  bread  and  drink  of  that  cup."' 
*  1  Cor.  xi.  28. 


102  Tlie  Catechism  of  the 

558  M.  What  should  be  the  object  of 
this  examination  ? 

C.  Whether  he  is  a  true  member  of 
Christ. 

359  M.  By  what  evidence  shall  he  know 
that  lie  is  a  true  member  of  Clirist  ? 

C.  If  he  possesses  true  faith  and  repen- 
tance ;  if  he  exercises  sincere  love  towards 
his  neighbours  ;  if  his  mind  is  free  from  all 
hatred  and  malice. 

360  M.  But  do  you  require  in  man  per- 
fect faith  and  charity  ? 

C.  Truly,  it  is  necessary  that  both  faith 
and  charity  be  free  from  all  hypocrisy.  But 
among  men  no  one  will  ever  be  found  abso- 
lutely perfect.  Therefore  the  Holy  Supper 
would  have  been  instituted  in  vain,  if  no  one 
might  partake  of  it  who  is  not  wholly  per- 
fect. 

361  M.  Should  not  the  imperfection  then, 
under  which  we  here  labour,  prevent  our 
coming  to  the  Supper  ? 

C.  By  no  means,  for  if  we  were  perfect, 
the  Supper  would  have  no  further  use  among 
us,  as  it  is  appointed  to  be  a  help  for  reliev- 
ing our  M  eakness,  and  a  refuge  for  our  im- 
perfection. 

362  ;M.  Have  not  these  two  sacraments 
some  other  proposed  end  } 

C.  They  are  also  marks,  and  as  it  were 
tokens  of  our  profession.  For  in  the  use  of 
them  we  profess  our  faith  among  men,  and 
testify. that  we  have  one  mind  in  the  religioH 
of  Christ. 


Church  of  Geneva.  103 

365  M.  If  any  one  should  despise  the 
use  of  tliese,  in  what  estimation  is  he  to  be 
held  ? 

C.  This  certainly  would  be  judged  to  be 
an  indirect  denial  or  Christ ;  and  certainly 
such  an  one,  since  he  disdains  to  profess 
himself  a  Christian,  is  unworthy  to  be  num- 
bered among  Christians. 

364  M.  Is  it  sufficient  to  have  received 
each  sacrament  once  in  a  whole  life  ? 

C.  One  baptism  is  indeed  sufficient,  and 
this  cannot  lawfully  be  repeated :  But  with 
regard  to  the  Supper  it  is  different. 

365  M.     What  is  that  differ  Ace  ? 

C.  By  baptism  the  Lord  introduces  and 
adopts  us  into  his  Church,  and  thencefor- 
ward considers  us,  as  of  his  family :  after  he 
has  written  us  in  the  number  of  his  people, 
he  testifies  by  the  Supper,  that  he  takes  care 
of  us,  and  nourishes  us  as  his  members. 

366  M.  Does  the  administration  of  bap- 
tism and  the  Supper  alike  appertain  to  all. 

C.  By  no  means  :  for  tliese  are  the  pe- 
culiar duties  of  those  to  whom  is  committed 
the  public  office  of  teaching :  for  to  feed  the 
Church  with  the  doctrine  of  salvation  and  to 
administer  the  sacraments  are  things  united 
in  a  perpetual  connection  among  themselves. 

367  M.  Are  you  able  to  prove  that  to  me 
by  the  testimony  of  scripture  ? 

C.  Christ,  indeed,  gave  the  commission 
of  bai)tizing  expressly  to  the  apostles  ;  but 
in  the  celebration  of  the  Supper,  he  comman 


104  The  Catechism  of  the 

ded  us  to  follow  his  example :  and  the  Evan- 
gelists inform  us,  that  he  performed  in  tliat 
distribution  the  office  of  a  public  minister.* 

368  M.  But  ought  those  pastors,  to  whom 
the  dispensation  of  the  sacraments  is  commit- 
ted, generally  to  admit  all  persons  without 
distinction  ? 

C.  As  it  respects  baptism,  since  it  is  ad- 
ministered at  the  present  day  only  to  infants, 
all  are  to  be  admitted  without  distinction  : 
but  at  the  Supper,  the  minister  ought  to  take 
care  not  to  communicate  it  to  any  one  who 
is  publicly  known  to  be  unworthy. 

369  M.  «VVhy  not  ? 

C.  Because  it  cannot  be  done  without  a 
contempt  and  profanation  of  the  sacrament. 

370  M.  But  did  not  Christ  honour  Judas, 
however  impious,  with  the  sacrament  ? 

C.  Yes,  but  his  impiety  was  at  that  time 
secret ;  for  although  Christ  himself  knew  it, 
still  it  was  not  as  yet  known  to  man. 

371  M.  What  then  shall  be  done  with 
hypocrites  ? 

C.  The  pastor  has  no  power  to  reject 
them  as  unworthy  ;  but  he  ought  to  wait  till 
God  so  far  reveals  their  iniquity,  as  that  it 
becomes  known  to  men. 

372  M.  What  if  he  should  know  or  be  in- 
formed, tbat  some  one  was  unworthy  r 

C.  That  would  by  no  means  be  sufficient 
for  rejecting  liim  from  the  cummunion,  unless 

*  Matt  xxviii.  19.    Luke  xxii.  19. 


Church  of  Geneva,  lOa 


I  tliere  be  first  had  a  legitimate  trial  and  judg- 
ment of  the  Church. 

I       373  M.    It  is  important  then  to  have  a 

\  certain  order  of  government  established  in 
the  Churches  ? 

I  C.  It  is  true ;  for  otherwise  they  can 
neither  be  well  established  nor  correctly  ^ov- 

Ierned.  And  this  is  the  order;  that  Elders 
be  chosen  who  may  preside  in  the  Censura 
morum,  or  superintend  the  discipline  of  mor- 
als, and  watch  to  correct  small  offences ;  and 
who  sliall  reject  from  the  communion,  those 
whom  they  know  to  be  without  a  capacity  for 
receiving  the  Supper ;  and  those  who  cannot 
be  admitted  without  dishonouring  God,  and 
giving  offence  to  the  brethien. 


BSD    OF    fHE    CA'TECIIISM. 


APPENDIX, 


IS 


A  LETTER 


ADDRESSED    TO 


WILLIAM  S.  JOHNSON,  L.  L.  D. 

SHOWIKO   THAT 

'  The  Catechism  commonly  called  db.  albxander 
3T0WELL*s,"  which  was  sanctioned  in  the  Convo- 
cation of  Bishops  and  Clergy  in  1562,  and 
published  1570,  "  as  a  standing  summary  of 
the  doctrines  of  the  English  Church,  "  is 
in  substance  the  Catechism  of  Calvin 
enlarged. 


APPENDIX. 


TO  AVII.LIAM  S.  JOHNSON,   L.  L.  Di 

Sir, 

IT  is  with  diffidence,  though  with 
miidi  personal  respect,  that  I  presume  to 
address  you  in  this  public  manner.  The 
purpose,  which  I  hope  to  accomplish  bj  tlie 
use  of  your  name,  as  a  medium  of  commu- 
nication to  others,  will,  I  flatter  myself,  bo 
as  consonant  to  your  wishes  for  the  increase 
of  brotherly  love,  as  those  wishes  are  sincere 
and  benevolent. 

Your  attachment,  from  habit  and  princi- 
ple, to  the  Articles  and  Liturgy  of  the  Eng- 
lish  Church,  is,  I  know,  associated  with  can* 
dour,  and  with  esteem  for  tliose  Chu relies 
which  were  formed,  as  our  venerable  ances- 
tors believed,  after  the  pure  pattern  of  the 
apostles.  Your  experience,  in  a  profession, 
and  in  other  dignified  stations,  best  adapted 
to  perfect  it,  has  taught  you  hidily  to  appre 
ciate  the  social  hai)its,  and  civil  and  religious 
privileges,  which  have  been  cherished  and 
enjoyed,  in  an  unparalleled  degree,  undei" 
the  benign  influence  of  that  ecclesiastical 
politv.  whir]i  was  established  bv  the  father^. 
K 


of  Comiccticut.  Educated  myseli'  in  tin- 
doctrines  and  worship  of  the  consociated 
Churches,  I  have  noticed,  with  nuicli  pleas- 
ure, the  anxictj,  Mhich  jou  have  expressed, 
to  have  all  religious  denominations  unite  as 
bretlnen,  in  defending  the  cause  of  Christ, 
against  the  hostile  invaders  of  its  purity  and 
peace  :  That  thej  would  cease  to  bite  and 
devour  one  another,  and  oppose,  heart  and 
hand,  their  evangelical  armour,  to  the  as- 
saults of  the  common  enemy,  who,  through 
the  selfish  zeal  of  party,  the  cunning  of  her- 
esy, and  the  calumny*  of  infidelity,  are  la- 
bouring to  deface  the  peculiar  doctrines  of 
Christ,  not  merely  from  the  confessions  of 
the  Churches,  but  from  the  scriptures  tiiem- 
selves. 

To  remove  the  barriers  which  obsti'uct 
this  union,  among  the  Churches  differing  in 
external  order  ;  to  avoid  the  evils  of  a  di- 
vided house,  and  to  bring  their  minds  to 
verge  to  the  single  point  of  duty  and  of  ul-- 
timate  interest ;  it  is  all  important,  that  the 
members  exercise  coolness  enough  to  con- 
sider, and  candour  enough  to  acknowledge, 
tliat  the  cause  of  Christ  is  one,  and  a  com- 
ifion  cause,  to  them  all  ;  and  that  their  prin- 
cipal diiferences  are  concerning  those  tilings 
which  accomjmi2i/t\ic  worship  of  God,  rather 
than  about  the  worship  itself,  as  to  its  spirit- 
ual purpose  and  sanctifying  effect.  Agreed, 
iji  tlie  doctrines  of  faith,  though  differing  in 
the  manner,  in  which  thev  chuse  tu  exiiibit 


Jlppendi.v  111 

tliat  faith,  by  the  outward  acts  of  devotion  ; 
let  them  in  this,  you  candidly  say,  still  dif- 
ii^v  ;  only;  however,  let  them  be  agreed  to 
differ,  witli  that  charity  which  envieth  not, 
which  hopeth  all  things,  and  endui-eth  all 
things,  for  the  edification  of  the  body  of 
Christ.  In  this,  I  am  confident,  that  I  ex- 
press the  desires  of  your  heart ;  and  I  am 
not  less  so,  that  it  was  the  devout  desire  of 
Calvin,  by  his  labours  and  his  wi'itings,  to 
cherish  among  all  the  Churches  union  in 
faith,  and  fellowship  in  doctrines.  To  pro- 
mote this  was  his  professed  object,  in  pub- 
lishing his  Catechism  ;  in  which  he  has  pru- 
dently avoided  all  discussion,  about  rites  and 
ceremonies,  that  might  give  offence  to  the 
Churches  differing,  in  their  external  order, 
from  his  own- 
It  was  M'ith  pleasure,  that  I  learned  from 
you  that,  in  your  opinion,  the  life  of  Calvin, 
recently  published,  would  have  an  influence 
in  bringing  more  extensively,  into  public 
view,  his  true  character  and  opinions  ;  and 
in  checking  the  torrent  of  abuse,  which,  by 
the  ignorant  and  the  prejudiced,  was  so  ])ro- 
fusely  heaped  upon  both.  Your  wish,  after 
the  perusal  of  that  work,  to  have  something 
given  to  the  public,  which  should  definitely 
express  his  religious  opinions,  Mas  among 
the  motives,  which  influenced  me  to  enter 
upon  the  difticult  task  of  translating  his  Cat- 
echism. This  work  will,  most  unquestiona- 
bly, attbrd,  in  a  concise  and  summary  way, 


_11£  JlppefidU: 

thebest  exposition  of  that  Reformer- s  doctrin- 
al system.  And  it  will  perhaps  ])e  useful  to 
many  :  and  possihlj'^  to  some  of  those,  v/ho 
have,  unwarrantably,  indulged  a  most  im- 
passioned zeal  a2;ainst  the  man,  ^ho  united 
v/ith  great  talents  and  profound  learning, 
more  modesty  and  majesty  of  character,  than 
has  been  imparted,  by  th.e  Author  of  all  gifts, 
to  almost  any  one,  of  any  age.  This  hostil- 
ity, against  his  name  and  his  writings,  while 
it  has  operated  as  to  them,  like  the  wind 
against  the  thrifty  oak,  to  sti-ike  its  roots 
deeper,  and  tluow  its  branches  wider,  is  now 
apparently  dyirg  away,  and  a  temper  of  re- 
sipect  for  bis  name  and  liis  system  is  return- 
ing, as  in  the  days  of  the  reformation. 

To  review  the  doctrines  of  that  period, 
when  tlie  holy  scriptures  were  studied  by 
men  of  great  minds,  with  undivided  atten- 
tion ;  when  sacred  literature  was  matured 
to  a  degree,  which  has  not  probably  since 
been  surpassed ;  may  be  conducive  to  the 
purpose  of  drawing  the  line  of  distinction, 
not  between  a  Churcli  of  this  name  or  that, 
but  between  those  who  have  a  love  for  re- 
ligion, and  those  v/ho  have  none.  And  be 
assured,  Sir,  that  my  object  in  giving  the  fol- 
lowing details  of  the  Catechisms  of  the  Eng- 
lish Church,  and  offering  proofs  of  resem- 
blance between  Dr.  Noweli's  and  Calvin's, 
is  not  to  maintain  ti)e  offensive  position, 
tha.t  the  E])iscopal  Articles  of  Faith  are 
grounded  on  the  opinions  of  Calvin  ;  but  to 


pursue  a  conciliating cotirse, by  showin<2;that 
the  Reformers,  whd  composed  those  Articles 
in  the  reign  of  Edward  VI.,  and  those  who 
revised  them  under  Elizabeth,  were  in  agree? 
ment,  on  all  the  essential  doctrines,  with  the 
.system  of  Calvin  and  the  word  of  God. 

Having  completed  the  translation  of  Cal- 
vin's Catechism,  and  casually  opening  the 
•2d  vol.  of  the  Christian  Observer,  a  work 
^vhich  you  so  biddy  appreciate,  the  extracts 
given  of  Nowell's  Catechism,  in  that  volume, 
arrested  my  attention,  as  bearing  a  singular 
lesemblance  to  some  questions  and  answers, 
which  I  had  translated  in  Calvin's.  This. 
resemblance  appeared  more  and  more  dis- 
tinct, as  I  rapidly  traced  tluough  those  ex- 
tracts. Observing  a  very  strong  verbal 
agi-eement,  especially  in  those  parts  in  which 
the  questions  and  answers  were  given  en- 
tire, I  became  desirous  of  obtaining  a  copy 
of  Nowell's  in  the  original  latin,  and  also 
Norton's  translation,  mentioned  by  Wood 
in  liis  Jithencc  Oxonienses.  By  professor 
Kingslcy,  with  wliose  talents  and  literary 
acquirements  I  hope  the  public  will  be  bet- 
ter accpiainted  at  some  future  day,  I  was  in- 
formed that  both  were  named  in  the  cat- 
alogue of  the  library  of  Harvard  College. 
And  by  the  civility  of  president  Kirtland^ 
I  M  as  favoured  with  the  volume  which  con- 
tained the  original  latin  of  Dr.  Nowell,  with 
Thomas  Norton's  translation,  printed  page 
for  page  in  1571.    Upon  a  minute  examina- 

K    P. 


.il4  jippeiidLv. 

tion,  I  could  not  but  notice  the  address,  as  k 
appeared  to  me,  with  which  the  thoughts  and 
expressions  were  transcribed  from  Calvin's 
Catechism,  into  this,  without  any  express 
avowal  of  the  source  from  which  they  were 
so  copiously  derived. 

1.  I  observed  that  the  order  of  the  general 
heads  of  instruction  was  changed.  In  Calr 
vin's  the  order  is  1.  Of  Faith.  2.  Of  the 
Law.  3.  Of  Prayer.  4.  Of  the  Word.  5. 
Of  the  Sacraments.  In  NowelPs  the  order 
is,  1.  An  Introduction  about  the  Word, 
>1.  Of  the  Law.  3.  Of  Faith.  4.  Of  Prayer. 
5.  Of  the  Sacraments. 

.*-2.  The  order  of  the  question  is  varied. 

3.  The  sentences  are  often  transposed. 
And  while  the  thoughts  are  the  same,  the 
words  in  the  latin  are  different :  For  exam- 
pie,  Calvin  says,  under  the  JVi?2*/i  Command^ 
merit ^  "  JVam  qiiod  agere  cm^am  hominibus 

malum  est,  malum  est  coram  Deo  etiam  velleP 
Xowel,  under  the  Eighth  Cnmmandment, 
says,  "  JVam  quod  agere  hominibus  iniquum 
est,  id  etiam  velle  coram  Deo  malum  csf." — 
This  is  a  specimen  of  numerous  instances  of 
words  transposed  and  changed,  and  of  sen- 
tences transferred,  without  any  apparent 
reason,  arising  either  from  the  improvement 
of  tue  latin,  or  the  sentiment  of  Calvin. 

4,  Nowel  is  entirely  silent  as  to  the  or- 
ders of  the  rriest-kood,  and  the  ceremonies 
of  the  Church,  excepting  some  very  modest 
things  about  wiiat,  he  says,  their  Church  call 


Jlppendijc.  1 1 5 

Confirmation,  and  the  abuses  of  it  by  the 
Papists ;  and  even  in  this,  he  appears  to  have 
very  closely  followed  Calvin  in  his  Insti- 
tutes on  that  subject ;  as  he  has  also  on  the 
doctrine  of  original  sin.  On  the  doctrines 
of  predestination,  election,  and  reprobation, 
lie  has  at  least  equalled  any  thing  advanced 
in  Calvin's  Catechism.  And  in  another  in- 
stance he  has  surpassed  ever}'  thing  said,  or 
left  to  be  inferred  in  that  work,  when  he 
states,  that  we  should  have  a  willingness  to 
lose  our  life,  and  finally  our  very  soul  for 
ChrisVs  sake*, 

Sucli  was  the  general  result  of  the  com- 
parison of  the  two  Catechisms.  But  before 
1  produce  the  proofs  of  the  resemblance  oi" 
NowelFs  to  Calvin- s,  I  will  give  a  concise 
account  of  the  three  Catechisms  of  tlie  Eng- 
lish Church,  the  only  ones  I  believe  that 
have  ever  been  sanctioned  in  Convocations 
of  the  Bishops  and  Clergy. 

1.  The  Catechism  of  Edward  VI. 

The  reformation  commenced  in  the  Eng- 
lish Church,  in  1547,  and  Cranmer  set  forth 
the  Homilies,  12  in  number.  In  1548,  the 
Liturgy  was  compiled,  by  the  care  of  Arch- 
bishop Cranmer,  Somerset,  Ridley,  and  Pe- 
ter Martyr,  and  passed  the  house  of  Lord^ 
Jan.  loth  1549,  'rhis  first  Litun^y  contSLin- 
ed  no  Catechism  of  doctrinal  instruction. 
In  1548,  Cfilvip,  in  his  letter  to  Somerset, 

*  Vitam  deniqtie  animaTrique  ipiam  amittamiis,  po- 
thts  guam  Christum^  nostrumque  in  lilum  amoreni 
Htque  officimTi  (leferamus—QuQSX,  20.),  Xoel.'Oict. 


Ii6  Appendix. 

ihe  Protector,  recommends,  That  a  sumvui- 
ry  of  doctrines  and  a  Catechism  for  the  use 
of  children  be  published.  "  It  becomes  you," 
he  sajs,  "  to  be  fully  persuaded,  that  the 
Church  of  God,  cannot  be  built  up  without  a 
Catechism.^^  The  Protector  himself  trans- 
lated this  letter  from  the  original  French^ 
and  it  was  published  in  1550.*  The  same 
year,  the  Articles  of  Faith  were  "  set  about," 
and  completed  in  1552.  "  As  for  the  Cat- 
echism," Dr.  Burnet  says,  "  it  was  printed 
with  a  preface  in  the  king's  name,  bearing 
date  the  24th  of  May,  1553,  about  seven 
weeks  before  his  death :  In  which  he  sets 
forth  that  it  was  drawn  by  a  pious  and  learn- 
ed man,  supposed  to  be  Bishop  Poynet,  and 
was  given  to  be  revised  by  some  Bishops  and 
•earned  men."t  Rector  Strype,  in  his  An- 
nals, vol.  2.  p.  368,  is  quite  confident  that 
king  Edward's  Catechism  was  written  by 
Alexander  Nowell.  But  his  proof  is  not  of 
much  weight;  as  it  is  more  probable  tliat 
Nowell  followed  Poynet  in  compiling  his, 
in  156l.:j:     And  this  will  better  account  for 

*  See  life  of  Calvin  p.  336,  and  353,  where  Calvin 
g-lves  his  approbation  to  the  Homilies,  the  Apostles' 
Creed,  Lord's  Pra)'er,  and  Ten  Commandments,  as 
set  forth  by  Cranmer,  and  published  by  Somerset, 
1547.  Burnet  vol.  2.  p.  25.— And  Wood's  Athen. 
'  Oxon.  vol.  1.  fol.  p.  72.  A  copy  of  tlie  Protector's 
translation  is  in  Harvard  library,  first  Ed.  1550. 

t  Hist.  Reform,  vol.  3.  p  214-  fol. 

t  Xing'  Edwai-d's  Catechism  appears  to  be  pub- 
..lished  at  large  in  the  first  vol.  of  the  Christmn  Ob- 


appendix,  117 

tlie  *•  vcrbiitinu"  resemblance  between  some 
of  tb.e  questions  and  answers,  in  those  two 
works. 

2.  The  catechism  commonly  called  Dr. 
No  well's. 

In  Strvpe's  lite  of  Archbishop  Parker,  fol. 
p.  301,  we  have  an  account  of  NowelPs  cat- 
echism. It  was  proposed,  1561,  to  be  in 
Latin  for  theuse  of  schools,  that  youth  might 
be  instructed  in  sound  principles  of  religion, 
especially  those  of  the  gentry,  and  such 
as  were  designed  for  divinity.  In  1562, 
Nowell  laid  one,  before  the  Synod,  of 
Avhich  he  was  prolocutor.  In  the  Upper 
House,  it  was  committed  to  four  Bishops,* 
and  after  being  corrected  by  them,  it  passed 
the  review  of  both  Houses,  and  had  their  full 
approbation,^  Nowell  then  sent  the  Cate- 
chism to  secretary  Cecil,  who  returned  it 
after  about  a  year,  with  certain  notes  of 
some  learned  men  upon  it,  which  Nowell 
adopted.  "  So  carefully^^  says  the  rector  of 
Leyton,  "  and  exactly  was  it  revieived  and 
corrected,  to  iiuike  it  a  standing  summary, 

OF  THE  DOCTRINES  OF  THIS  CHURCH."       AS 

Cecil,  to  whom  it  was  first  dedicated,  did 
not  direct  its  publication,  it  rested  in  Now- 

*Dr.  Heylin  says  tliat  Bishops  Jeivel^  Bentham, 
Allen f  and  Davis,  were  the  four  who  reviewed  Now- 
ell's' Catechism,  February  25,  1562.  Hist.  Reform 
p.  332. 

f  Sec  Bumet,  vol.  3.  p.  303.  And  Archbishop 
Wake's  state  of  the  church,  fol.  p.  603, 


118  Appendix. 

eli'S  liands,  five  or  six  years,  till  Archbishop 
Parker  obtained  the  secretary's  consent  that 
it  might  be  published,  and  if  he  pleased  it 
might  be  dedicated  to  the  Bishops.  Accord- 
ingly, "  It  was  printed  by  Reynold  Wolf, 
the  I6th  of  the  Calends  of  July  (that  is  the 
16th  of  June)  1570,  and  was  tledicated  un- 
to the  Bishops  because  it  was  offered  them 
seven  years  before  in  Convocation,  and  allow- 
ed by  them  all,  as  above  said.^^ 

"  This  Catechism,"  adds  the  diligent  and 
impartial  Strype,  "  was  printed  again  in  the 
year  1572,  and  in  gieek  and  latin  1573,  and 
so  from  time  to  time  had  many  impressions, 
and  was  used  a  long  time  in  all  schools,  even 
to  our  days,"  (that  is,  of  Charles  II.)  "  and 
pity  it  is,  it  is  now  so  disiised-"^^ 

3.  The  Shorter  Catechism. 

On  the  same  page,  viz.  301,  Strype  says. 
*'  There  wanted  now  nothing,  but  a  shorter 
Catechism,  for  the  use  of  the  younger  sort 
of  scholars  :  which  the  Dean,  (Nowell,)  in 
his  epistle  to  the  Bishops,  promised  to  draw 
up,  contracting  this  larger  one.  And  tlms 
the  Church  was  furnished,  by  the  Archbish- 
op's furtherance  and  care,  with  this  good 
and  useful  work." 

Tlie  following  are  the  words  to  whicli 
Strype  alludes,  in  Novell's  dedicatory  epis- 
tle to  the  Bishops  in  his  larger  Catechism  : 
'^  Sed  et  ipsis  brevitatis  amatoribus  statui 
morem  gerere,  eundemque  hunc  Catecbis- 
mumedere  exiguo  libello.  quam  potest  fiori 


Jppenduv.  119 

brevissime,  ita  arctatum,  ut  arctius  fere  as- 
iriiigi  non  poterit;  in  quo  magna  parvis, 
longa  brevibus,  lata  angustis,  multa  paucis, 
permutata  reperient ;  ut  quibus  hie  liber,  ut 
productione  longior,  non  placebit,  libellus 
ille,  utcontractionebrcvior,  non  displiceat." 
For  tlie  benefit  of  tliose  who  are  not  versed 
in  tiie  latin  language,  I  will  give  tliis  some- 
what quaint  sentence,  in  Englisli.  '•  I  have 
determined  to  humour  the  lovers  of  brevity, 
and  to  give  the  same  Catechism  in  a  small 
ijook,  contracted  with  the  utmost  possible 
conciseness ;  in  which  they  will  find  great 
things  exchanged  for  small,  long  for  short, 
wide  for  narrow,  and  many  for  few  ;  so  that 
those  who  are  not  pleased  with  this  hook  on 
account  of  its  length,  may  not  be  displeased 
with  that  on  account  of  its  shortness." 

Wood,  in  his  Athenee  Oxonienses,  arl. 
A.  Nowell.  vol.  1.  p.  272.  fol.  names  both 
Nowell's  Catechisms  :  '•  1.  Catechismussli'c 
priuui  institution  disciplinaqiie  pietatis-  Chris - 
iiana'n  Latine  explicata.  Lond.  1570,  quartu 
translated  into  English  by  Thomas  JS*ortou. 
Lond.  15ri."  "2.  Catechismus  pcirvis  pu~ 
eris  primum  qui  ediscatur  proponendus  in 
Scholis.  Lond.  1574  octavo."  This  is  the 
lihort  Catechism  of  the  prayer  book  contract- 
ed from  NowelTs  first  or  larger  one. 

The  Epistle  or  detiication  to  the  Arch- 
bishops, Parker  and  Grindal,  in  the  latiu 
copy  of  Dean  No  well's  large  Catechism, 
contains  some  things  worthy  of  notice :  and 


t20  ^^ppeiidia:. 

from  it,  tlie  following  sentences  are  selected 
and  translated. 

"  In  this  Catechism,  I  have  also  given  dil- 
igence and  care,  that  the  sound  integrity  of 
iSe  latin  language  should,  as  much  as  possi- 
ble, be  every  where  preserved :  That  our 
youth,  M'ith  one  and  the  same  labour,  might 
be  able  to  learn  piety  and  latinity  together. 
For  which  purpose,  1  have  transplanted  and 
inserted  in  this  Catechism,  the  most  select 
ornaments,  of  words  and  sentences,  gather- 
ed from  every  quarter,  chiefly  from  the  gar- 
dens of  Cicero,  maxime  ex  Ciceronis  hoi'- 
tidis,  distinguishing  and  illuminating  tlie  dis- 
course witli  them,  as  with  certain  stars." 

I  am,  I  confess.  Sir,  somewhat  at  a  loss  for 
a  reason,  why  the  heathen  orator  is  thus  dis- 
tinguished, in  the  preface  to  a  Christian 
Catechism. ;  and  the  more  so,  as  the  French 
Reformer,  from  whose  pure  and  classick  lat- 
in. Dr.  Nowell  has  borrowed  so  much,  verba- 
tim, is  passed  entirely  without  notice. — 
"  But  since,  in  almost  all  Catechisms,"  con- 
tinues the  Dean,  "  those  heads  of  the  Chris- 
tian religion  are  explained,  whicli  are  con- 
tained ill  the  Creed  of  the  Apostles,  the 
Decalogue,  and  the  LortPs  prayer,  there  is 
not  in  them,  nor  can  there  be,  any  great 
variety  in  tlie  method  of  handling  them. — 
To  institute  therefore  another  order,  whicli 
is  not  already  occupied  by  some  other,  is 
not  possible  for  any  one,  unless  he  would 
invert   all    order.    These  things  I  judged 


JppendLv.  121 

proper  to  relate  in  this  place,  that  I  might 
not  be  considered  wanting  to  those,  who 
Tniglit  complain  that  I  had  delivered,  in  this 
Catechism,  f/ie  same  things,  and  also  many 
things  in  the  same  order,  in  which  they  have 
been  before  written  at  large  by  some  others.^" 
This  acknowledgement  of  ^)r.  No  well,  so 
far  as  it  goes,  is  well ;  but  it  may  be  asked, 
did  not  the  usage  of  authors  require  him,  to 
name  the  writers,  or  credit  the  works  from 
which  he  so  freely  transcribed  ?  Theodore 
Eeza,  in  a  similar  case,  and  about  the  same 
period,  was  very  explicit.  In  his  epistle  to 
his  aged  instructor,  Melchior  JVolmar,  pre- 
fixed to  his  elaborate  confession  of  Faith, 
with  scripture  proofs,  he  candidly  acknowl- 
edged liis  obligation  to  Calvin.  "  These 
things,"  he  says, "  I  confess  have  been  well 
illustrated  by  others  in  this  age,  and  princi- 
pally, (I  speak  as  the  fact  is,  although  the 
envious  should  carp,)  by  the  great  John 
Calvin,  who  has  most  accurately  handled 
all  these  matters,  very  copiously  in  his  In- 
stitutes, and  more  brieily  in  his  Catechism 
of  the  Church,/ro??i  which  books  also  I  con- 
fess,  I  have  taken  these  things.*  It  will  be 
Veadily  conceded,  that  Dr.  Nowell  was  not 
personally  reponsiblo,  for  any  thing  advan- 
ced or  omitted  in  this  Catechism,  as  it  be- 
came the  work  of  the  Convocation,  by  their 
correction  and  adoption  of  it;  and  as  it  wa-^ 

*  Beza's,  Theolog.  Tract.  1500. 
J. 


.122  Jp2}endia\ 

also  sanctioned  by  the  Queen's  injunctions^ 
it  was  enforced  as  the  public  Catechism  of 
the  Churcli. 

The  omission  of  the  Convocation,  or  of  the 
Bishops,  to  mention  Calvin,  by  name,  as  a 
writer  from  whom  they  had  taken  many 
things^  of  itself  v/as  doubtless  at  that  time  a 
matter  of  little  moment;  and  must  have 
been  so  considered  by  Calvin  and  his  friends. 
And  the  enquiry  into  the  reasons  of  it,  at 
this  time,  becomes  expedient,  merely  from 
the  circumstance,  that  numerous  writers, 
and  among  them  some  of  the  dignitaries  of 
the  Church,  have  laboured  to  prove  that  the 
English  Reformers  were  hostile  towards 
Calvin ;  and  that  their  confession  of  Faith ^ 
and  the  Catechism  in  question,  were  oppos- 
ed to  his  theological  works  and  opinions. 

That  no  such  opposition  existed,  but  that 
an  entire  harmony  prevailed  between  those 
venerable  Reformers,  and  that  pre-eminent 
minister  of  Christ,  is  beyond  question  evin- 
ced from  the  Catechism  itself,  which  runs 
parallel  with  his,  and  scarcely  varies  front 
it,  except  in  a  more  diffusive  illustration  of 
tlie  doctrinal  points.  It  is  an  incontrovert- 
ible fact,  that  at  that  very  time,  and  foi 
about  fifty  years  after,-  to  th.e  Arch-prelacy 
of  TFilliam  Laud,  the  Institutes  of  Calviu 
were  publicly  read  and  studied  in  hoih  Uni- 
versities, bij  every  siudent  in  divinity.  And 
the  Pope,  in  his  Bull,  excommunicating  and 
deposing  the  Queen,  in  1n»"9.  a1)e?:es  a2:a^n?^ 


Iier  this  ofteuslve  charge,  "  that  she  icceivctl 
herself  and  enjoined  upon  lier  subjects,  the 
impious  sacraments  and  Institutes  according 
to  Calvin."  Every  historical  fact,  that  has 
fallen  under  my  observation,  enforces  upon 
my  mind  the  conviction,  that  the  doctrinal 
system  of  Calvin,  in  1562,  and  in  1570,  was 
cordially  received  by  the  Bishops  of  the  Eng- 
lish Church.  In  proof  of  this,  not  to  rest  on 
the  circumstance,  tliat  Archbishop  Parker 
presented  to  the  University  of  Cambridge, 
the  Institutes,  Commentaries^  and  other  ivrit- 
ings  of  Calvin,  I  may  adduce  the  following 
paragraph  of  the  xvii.  Article  of  Faith,  as 
being  very  closely  copied  from  Calvin's  In- 
stitutes :  "  Furthermore,  we  must  receive 
God^s  promises  in  such  wise,  as  they  be  gen- 
erally set  forth  to  us  in  holy  scripture ; 
and  in  our  doings,  that  will  of  God  is  to  be 
followed,  which  we  have  expressly  declared 
unto  us  in  the  word  of  God."* — For  this  fact 
and  the  references,  I  am  indebted  to  the 
Christian  Observer,  from  which  very  candid 
and  evangelical  work,  I  beo;  leave  to  give  the 
following  statement  rf  That  Dr.  Randolph, 
Bishop  of  Oxford,  a  few  years  before  re-pub- 
lished, "  The  whole  of  king  Edward's  Cate- 
chism, the  declaration  of  doctrines  in  Jew- 
ell's apology,  and  the  Catechism  commonly 
called  Dr.  Nowell's,  in  a  collection  of  tracts 

*  Cal.  Instit.  Lib.  3  chap,  24.  §.  5.  et  Lib.  1.  chap. 
87.  §.  5.,  and  Christaa  Observer,  vol.  3.  p.  433. 
t  Christian  Obser.  Vol.  1,  p.  9.  10.  for  ISaS.- 


1£4  Appendix, 

for  the  use  of  students  in  divinitv."  The 
learned  editors  of  the  Observer  then  say, 
That  tliey  shall  re-publish  these  "  three 
works,  which  will  most  clearly  define  7'iie 

SENSE  OF  'THE    ChURCH^    JN    ALL    MATTERS 

yEcEssARr  to  Salvation ^  and  by  zvhich 
sense  we  wish  our  own  sentiments  to  be  in^ 
ferred,^"^ 

It  will,  I  apprehend,  Sir,  be  conceded ^ 
without  the  least  restriction,  that  Bishop 
Jewell  was  the  most  learned  and  influential 
divine  among  the  dignitaries  of  his  day ; 
and  that  his  writings  were  t)ie  standard  of 
orthodoxy  in  the  English  Church.  He  was 
the  scholar  and  companion  of  Peter  Martyr. 
In  his  exile  he  drank  long  and  deep,  at  the 
tlieological  fountains  of  Switzerland,  Germa- 
ny, and  Geneva ;  and  Lawrence  Humphrey, 
in  his  life  of  this  great  man,  states  as  an  in- 
stance, of  his  uncommon  powers  of  memory, 
^'  That  fie  knew  Calvin^s  Institutes  as  well  as 
he  knew  his  own  fingers ;  quas,  tanquam 
digitos  suos  probe  noverat;"*  and,  that  he 
very  much  recommended  that  work  to  his 
friends.  Bishop  Jewell  himself  gives  the 
most  decided  testimony  of  his  very  high  es- 
timation of  Calvin,  in  his  defence  of  his 
Apology,  against  the  papist  Harding,  who 
called  him  a  disciple  of  Calvin.  Jewell  does 
not  den}^  the  charge,  but  says,  "  Touching 
Mr.  Calvin,  it  is  great  wrong  untruly  to 
report  so  great  a  father,  and  so  icorthy  ap 

"^  Vita  JewclUp.  236.  Ed.  1573. 


append  Lv.  1)2.5 

ornament  of  the  Church  of  God.  If  you 
had  ever  known  the  order  of  the  Church  of 
Geneva,  and  had  seen  four  thousand  people 
or  more  receiving  the  holy  mysteries  to- 
gether at  one  communion,  ye  m'ouM  not, 
without  your  great  shame  and  want  of  mod- 
esty, thus  untruly  have  published  to  the 
world,  that  by  Mr.  Calvin's  doctrine  the 
sacraments  of  Christ  are  superfluous."* 

To  bring  the  evidence  on  this  part  of  the 
subject  to  a  close,  I  will  quote  from  Hum- 
phrey's life  of  Jewell,  what  I  consider  as 
conclusive  testimony,  to  prove  the  agreement 
on  tlie  essential  doctrines  of  the  Gospel 
among  all  the  reformed  and  protestant 
Churohes,  For  the  sake  of  brevity,  I  will 
omit  the  latin  and  give  it  in  a  translation. — 
"  In  1562,  was  published  the  Jlpology  of  the 
English  Church,  which  was  approved  by  the 
consent  and  authority  of  the  Queen,  publish- 
ed by  the  counsel  of  all  the  Bishops  and  oth- 
er Clergy,  as  it  was  also  composed  and  writ- 
ten by  the  author,  as  the  puhlic  confession  of 
ih^.  Catholick  and  Christian  Faith  of  the 
English  Church,  in  which  is  taught  our 
agreement,  with  the  German,  Helvetick, 
French,!  Scotch,  Genevese  and  other 
pure  Churchcs."l: 

*  Jewelli's  defence  of  his  Apology  published  1564. 
See  Christian  Observer,  vol.  3.  p.  629. 

f  Calvin  drew  up  the  confession  of  tlie  French 
Churches — A'ide  Harm.  Confess.  Catal.  Confess. 

i  Vila  Jewelli,  p.  177. 

L  2 


1*36  Jppendix. 

Now,  Sir,  that  which  consiimmaleH  this  ar- 
o:ument,  is  the  fact,  that  JeweWs  Apology,  the 
Thirty  nine  Articles^  and  JV*oiveWs  Catechism^ 
were  all  passed  and  sanctioned  bj  tlie  same 
venerable  Convocation,  in  1562.  They  were 
all  designed  alike  to  support  one  cause,  and  to 
establish  and  perpetuate  the  same  doctrines ; 
and  of  course  they  must  be  in  agreement 
among  themselves.  Bishop  JeicelVs  Apol- 
ogy* was  designed  as  the  defensive  armour 
of  the  Church,  against  the  calumnies  of  the 
Papists  ;  the  Jlrtides^  to  preserve  her  internal 
union  in  doctrines  and  worship  \  and  the. 
Catechism,  to  imbue  tlie  minds  of  youths, 
with  pure  principles,  v.hich  was  by  no  means 
the  least  important  concern  of  ihc  Reform- 
ers. If,  therefore.  Dr.  Nowell'S  Catechisni 
agrees  in  word  and  doctrine  with  Caiviu'S, 
if,  "  the  very  same  things,  and  also  many 
things  in  the  same  order, ^^  are  taught  in  this, 

*  In  Jewell's  Apology,  if  my  memorandirm  is  cor- 
rect, is  tlie  folio wiiig-  sentence  :  "  Those  very  per- 
sons, whom  they  (tlie  Papists)  contumaciously  re- 
proacli  by  the  appellation  of  LutJierans  and  Zuivg-- 
Hans,  are  Christians^  and  friends  to  each  other,  and 
brethren,  and  do  not  disagree  in  the  principles  and 
fundamentals  of  our  religion,  neitlier  concerning 
God,  nor  Christ,  nor  the  Holy  Ghost,  nor  concern- 
mg  the  method  of  justification,  nor  concerning  eter- 
nal life,  but  onlij  abmita  sivglepomt  of  no  great  mo- 
ment." Strj'pe,  in  his  life  of  Grindal,  quotes,  at  p. 
112,  Beza's  letter,  which  states  that  in  1565,  tlie 
Churches  of  FriJice  and  Geneva,  together  witli  all 
those  of  Helvetia,  ^bscribed  the  g;\mc  confcsi;:cn 
of  Faith. 


Jippemiiji:  1^7 

as  -^vere  before  taught  at  large  by  Iiim,  it  will 
follow,  as  a  legitimate  conclusion,  from 
this  agreement,  that  tlie  Convocation  did  not 
omit  to  name  Calvin  in  the  preface,  through 
prejudice  against  the  man,  or  hostility  to  his 
system  of  opinions. 

Without  entering  into  much  detail,  I 
will  offer  a  reason,  which,  in  my  opinion, 
is  more  consistent  with  the  state  and  temper 
of  those  times.  It  is  well  known  that  the 
disputes,  in  the  reign  of  Elizabeth,  on  relig- 
ious subjects,  were  limited,  as  to  the  Reform- 
ers, almost  exclusively  to  the  rites  and  cere- 
monies of  the  Church.  In  these  disputes, 
policy  and  principle,  doubtless,  had  their 
proportionate  share  of  influence.  Although 
the  Queen  was  at  heart  a  Protestant,  she, 
stilK  evidently  retained  strong  impressions 
in  favour  of  tlie  old  rites  and  popish  parade 
of  her  father ;  and  it  is  probable,  that  the 
supreme  object  of  her  concern,  in  her  high 
minded  political  course,  was  the  heirship  of 
her  crown,  and  the  security  of  her  person. 
"  She  was  crowned,"  says  Dr.  Heylin,  "  ac- 
cording to  the  order  of  the  Roman  Fmdifi- 
^ul ;  \vhich  had  much  in  it  of  the  ceremonies 
and  superstitions  of  that  Church."*  On  the 
friends  of  the  reformation  she  conferred  offi- 
ces and  personal  favours,  and  animated  their 
hopes  of  her  patronage.  To  allay  the  jeal- 
ousies of  the  Papists,  the  persons  who  w  ere 

*  Dr.  Heylin's  Hist.  Reform,  p.  278.  See  also 
Biirn^t's  Hist,  of  his  ovii  times,  vol.  4.  p. '413. 


128  Appendix. 

appointed  to  revise  the  Liturgy,  '•  took  miitli 
care  for  expunging  all  such  passages  in  it 
as  might  give  any  scandal  or  oftence  to  the 
popish  party."  So  tliat  the  prayer,  inserted 
in  the  Liturgy  by  Henry  VJTl.,  and  retained 
by  Edward  VL,  "  To  he  delivered  from  the 
fyrannij  and  all  the  detestable  enormities  of 
the  Biahop  of  Rome^'"^  was  expunged.  They 
altered  tlie  form  of  benediction  in  delivering 
the  sacrament,  so  as  not  to  be  thought  to 
exclude  the  idea  of  the  real  presence,  and 
expunged  a  whole  rubrick,  explaining  tlie 
purpose  of  kneeling  at  the  sacrament,  as  not 
giving  any  adoration  to  the  bread  and  wine 
as  the  real  body  and  blood  of  Christ.  And 
that  Historian,  who,  on  some  subjects,  is  as 
anxious  to  tell  the  whole  truth,  as  he  is  on 
others  to  miscolour  or  suppress  it,  adds, 
"  Jlnd  to  come  up  closer,  to  those  of  the 
Chnrch  of  Rome,  it  was  ordered,  by  the 
(^ueen^s  injunctions,  that  the  sacramental 
bread  should  be  made  round,  in  fashion  of 
the  wafers,  used  in  the  time  of  Queen  Mary. 
She  also  ordered,  that  the  Lord's  table 
iphould  be  placed  where  the  altar  stood,  that 
the  accustomed  reverence  should  be  made 
at  the  name  of  Jesus,  music  retained  in  the 
Church,  and  all  the  old  festivals  observed 
with  their  several  eves.  By  which  compli- 
ances, the  book  was  made  so  passable 
amongst  the  Papists,  that  for  ten  years  thei/ 
^enerallij  rejiaired  to  the  parish  Churches 
without  doubt  or  scrupk.'^ 


dppendiOi\  J  :l{) 

Althuugh  the  Pope  had  denied  the  right 
df  succession  to  Elizabetli,  and  rio;orously  re- 
jected the  proposal  to  legitimate lier  birth  as 
the  daughter  of  Anne  Boleyn,  yet  it  appears 
tliat  the  Papists  generally  frequented  the 
Churches,  until  Pius  V.  excommunicated 
and  deposed  lier,  in  1569.  The  state  of 
things  at  this  time  was  very  alarming  to  the 
protestant  cause.  A  combination  was  form- 
ed by  the  Romish  influence,  to  place  Mar}'^ 
queen  of  Scots,  on  the  throne  of  England. 
Books  were  written  to  support  her  title,  and 
insurrections  made  to  secure  its  possession. 
Amidst  these  agitations,  secretary  Cecil 
consented,  at  the  Archbishop's  request,  to 
the  publication  of  the  Catechism,  which 
probably  had  been  permitted  to  rest,  out 
of  respect  to  the  Papists,  who  were  a  large 
body  in  the  kingdom.  While  Elizabeth  thus 
gratified  the  Reformers,  she  was  no  less 
anxious  to  conciliate  the  Papists  in  her  own 
dominion.  And  from  this  consideration  it 
was  doubtless  judged  expedient,  not  to  men- 
tion expressly  the  name  or  the  Catechism  of 
Calvin,  in  the  preface  to  Nowell's.*     For  of 

•  Humphrey,  in  his  life  of  Jewell,  Ed.  1573  at  p, 
266,  when  noticing  the  happy  deaths  of  the  Reform- 
ers, enquires  *'  What  sliall  I  say  of  the  happy 
death  of  Calvin  of  Geneva,  ivhom  the  Papists  daihj 
so  impudently  attack  ivith  their  reproaches  ?  When 
afflicted  with  disease,  did  he  not  preach  Jesus 
Christ,  with  an  elevated  soul  ?  And  does  he  not 
still  preach  liim  as  from  the  tomb  ?  Do  not  his 
books  still  speak  r" 


130  ^IppendU: 

all  men,  he  was  the  most  hated  and  reproach- 
ed bj  the  Papists,  as  the  mai),  who,  by  his 
talents,  learning, and  labours,  had  done  more, 
than  almost  all  others,  to  forward  and  es- 
tablish the  reformation,  and  to  destroy,"  the 
tyranny  and  detestable  enormities  of  the 
Church  of  Rome,^^ 
**  Magna  est  Veritas  et  prevalet/^ 
I  will  now,  Sir,  proceed  to  extract  from 
Dr.  Nowell's  Catechism  some  questions  and 
answers  as  a  specimen,  of  what  might  be 
done  most  extensively,  to  show  the  resem- 
blance between  this  and  Calvin's. 

I  shall  use  Norton's  translation,  made  in 
1571.  And  in  the  selection,  I  shall  prefer 
doctrinal  questions,  although  others  might 
show  the  verbal  resemblance  in  a  more  im- 
pressive manner.  I  shall  also  follow  the 
order  of  Nowell,  and  refer  to  the  questions 
as  they  are  numbered  in  the  foregoing  trans- 
lation. 


Selection  of  Questions  and  Answers,  S^c. 

FKOM    nowell's    INTnODrCTIOX. 

L  OF  THE  WORD. 

14  Master.  SlIALIi  we  then  have  suf- 
ficiently discharged  our  duties,  if  we  so  en- 
deavour ourselves,  that  wc  hear  and  undci'- 


Ap-peiulix.  13  i 

Scholar.  No,  for  we  must  not  only  hear 
and  understand  the  word  of  God,  but  also 
with  stedfast  assent  of  mind  embrace  it,  as 
the  truth  of  God  descended  from  heaven, 
and  heartily  love  it,  yield  ourselves  to  it, 
desirous  and  apt  to  learn,  and  to  frame  our 
minds  to  obey  it,  that  being  once  planted  in 
our  liearts,  it  may  take  deep  root  therein, 
and  bring  forth  the  fruits  of  a  godly  life,  or- 
dered according  to  the  rule  thereof,  that  so 
it  may  turn  to  our  salvation,  as  it  is  ordain- 
ed. It  is  therefore  certain  that  we  must, 
with  all  our  travail,  endeavour,  that  in  read- 
ing it,  in  studying  upon  it,  and  in  hearing  it, 
both  privately  and  publickly,  we  may  profit. 
•—In  Calvin  Quest.  302—304. 

11.  OF  THE  LAW. 

£8  M.  But  whereas  he  speaketh  of  Isra- 
el by  jiame,  and  maketh  expressly  mention 
of  breaking  the  yoke  of  the  bondage  of 
Kgypt;  doth  not  this  belong  only  to  the 
people  of  Israel  ? 

S.  God  indeed  rescued  the  Israelites, 
by  his  servant  Moses,  from  bodily  bondage, 
but  lie  hath  delivered  all  them  that  be  his, 
by  his  Son  Jesus  Christ,  from  the  spiritual 
thraldom  of  sin,  and  the  tyranny  of  the 
devil,  wherein  else  they  had  lain  pressed 
and  oppressed.  This  kind  of  deliverance 
pcrtainoth  indiftcrently  to  all  men,  vvhich 
jinl  their  ivii-^t  in  God  their  deliv<Mer,  and 


1^^  Appendix. 

do  to  their  power  obey  his  laws.  Which 
if  they  do  not,  he  doth  by  this  rehearsal  of 
his  most  great  benefit,  pronounce  that  they 
shall  be  guiltv  of  most  great  unthankfulness. 
— Cal.  Q.  138,  139. 

40  M.     What  manner  of  worshipping  is 
that  which  is  here  condemned  ? 

S.  When  wc  intending  to  pray  do  turn 
ourselves  to  portraitures  or  images;  when 
we  do  fall  down  and  kneel  before  them,  with 
uncovering  our  heads,  or  with  other  si^ns 
shewing  any  honour  unto  them,  as  if  (jod 
were  represented  unto  us  by  them.  Briefly 
■\ve  are  in  this  law  forbidden  that  we  neither 
seek  nor  worship  God  in  images,  or  which 
is  all  one,  that  we  worship  not  the  images 
themselves  in  honour  of  God,  nor  in  any 
^vise  by  idolatry  or  superstition,  abuse  them 
with  injury  to  his  Majesty.  Otherwise  the 
lawful  use  of  making  portraitures  and  of 
painting  is  not  forbidden. — Cal.  Q.  147, 148. 
46  M.  But  how  doth  this  agree  with  the 
righteousness  of  God,  that  any  one  should  her 
punished  for  another's  offence  ? 

S.  The  very  state  of  mankind  doth  suffi- 
ciently assoiile  tiiis  questioJi.  For  by  nature 
we  are  all  subject  to  damnation^  in  ivhick 
^tate  if  God  do  leave  ws,  we  have  no  cause  to 
complain  of  him.  And  as  toward  the  godly^ 
he  shcweth  his  love  and  mercy,  in  defending 
and  cherishing  their  posterity,  with  giving 
tficra  their  preservation,  whicli  he  owcth 
Ihf^m  not.  ^o  toward   the  uni^ocllv  he.  exocu- 


Appendix,  133 

letli  bis  vengeance  in  ipithholding  that  /lis 
goodness  from  their  children,  and  yet  in  the 
mean  time  he  doth  them  no  wrong,  in  thai 
he  giveth  them  not  the  grace  which  he  oweth 
them  not,  but  as  be  fouml  them  so  he  leavetU 
them  to  their  own  disposition  and  nature. — - 
Cal.  Q.  154. 

49  M.  But  it  appearetb  that  this  is  not 
continually  certain,  but  godly  parents  beget 
ungodly  children  &c. 

fe.  This  indeed  cannot  be  denied ;  for  as 
God,  when  he  will,  she^veth  himself  merciful 
to  the  children  of  the  wicked ;  so  he  is  by 
no  such  necessity  bounden  to  the  children 
of  the  godly,  but  that  he  is  at  liberty  to  re- 
ject such  of  them  as  he  will.  But  therein 
he  always  useth  such  moderation,  that  the 
truth  of  his  promise  ever  remaineth  stedfast. 
—Cal.  Q.  157. 

55  M.  Is  there  any  lawful  using  of  the 
name  of  God  in  swearing  ? 

S.  Yea,  forsootli.  When  an  oath  is  taken 
for  a  just  cause  ;  either  to  affirm  a  truth, 
specially  if  the  magistrate  require  or  com- 
mand it ;  or  for  any  other  matter  of  great 
importance,  wherein  we  are  either  to  main- 
tain inviolate  the  honour  of  God,  or  to  pre- 
serve mutual  agreement  and  charity  among 
men.— Cal.  Q.  161. 

63  M.  Sayest  thou  then  that  we  must 
every  seventh  day  abstain  from  all  labour  ? 

S.  This  commandment  hath  a  double  con- 
sideration. For  in  so  much  as  it  containet1\ 
M 


134  Appendix. 

a  ceremony  and  requireth  only  outward  rest* 
it  belonged  peculiarly  to  the  iews,  and  hath 
not  the  force  of  a  continuing  and  eternal  law.. 
But  now  by  the  coming  of  Christ,  as  the 
other  shadows  of  Jewish  ceremonies  are  ab- 
rogate, so  is  this  law  also,  in  this  behalf 
abridged.— .Cal.  Q.  168,  169. 

64  M.  What  then  besides  the  ceremony 
is  there  remaining  whereunto  we  are  still 
perpetually  bound  } 

S.  This  law  was  ordained  for  three 
causes :  First,  to  establish  and  maintain 
ecclesiastical  discipline  and  a  certain  order 
of  the  Christian's  common  weal.  Second, 
to  provide  for  the  state  of  servants,  that  it 
be  made  tolerable.  Thirdly,  to  express  a 
certain  form  and  figure  of  the  spiritual  rest. 
—Cal.  Q.  iro,  171. 

88  M.  Thinkest  thou  there  is  any  more 
to  be  said  of  this  commandment  ^ 

S.  Yea,  forsooth.  For  not  only  outward 
thefts  and  frauds  are  forbidden,  and  we  are 
commanded  to  use  bargaining  without  guiles 
and  deceits,  and  to  do  all  things  else  with- 
out subtle  undermining,  but  also  we  are 
charged  to  be  altogether  so  minded,  that 
though  we  were  sure  to  escape  unpunished 
and  unespied ;  yet  we  should  of  ourselves 
forbear  from  wrong.  For  that  which  is 
icrono^  before  men  to  do,  is  evil  before  God 
to  have  will  to  do.  Therefore,  all  counsels 
and  devices,  and  especially  the  very  desire 
f  o  m;ike  O'lr  Q;ain  of  other's  Joss,  is  forbidden 


Appendix.  135 

by  tliis  law.  Finally,  we  are  by  this  law  com- 
manded to  endeavour  all  the  ways  we  may 
that  every  man  may  most  speedily  come  to 
his  own,  and  safely  keep  that  which  he  pos- 
sesseth.— Cal.  Q.  205,  206,  207,  and  211. 

108  M.  Dost  thou  then  think  them  to  be 
justified  that  do  in  all  things  obey  the  law  of 
God? 

S,  Yea,  surely  ;  if  any  were  able  to  per- 
iorm  it,  they  should  be  justified  by  the  law, 
but  we  are  all  of  such  weakness,  that  no  man 
in  all  points  fulfiUeth  his  duty.  For  though 
we  put  the  case,  that  there  be  one  found 
that  performeth  the  law  in  some  point,  yet 
shall  he  not  thereby  be  justified  before  God; 
for  he  pronounceth  them  all  to  be  accursed 
and  abominable  that  do  not  fulfil  all  things 
that  are  contained  in  the  law. — Cal.  Q.  224, 
226. 

110  M.  Why  then  did  God  make  such 
a  law  as  requireth  a  perfection  above  our 
ability  ? 

S.  In  making  the  law,  God  respected 
not  so  much  what  we  were  able  to  perform, 
which  by  our  own  fault  are  very  weak,  as 
what  was  meet  for  his  own  righteousness. — 
Moreover  the  law  requireth  nothing  of  us, 
but  that  which  we  are  bound  to  perform. 
But  since  we  are  far  from  due  obeying  the 
law,  men  can  have  no  sufficient  or  lawful 
excuse  to  defend  themselves  before  God ; 
and  so  the  law  accuseth  all  men  for  guilty, 
yea  and  condemneth  them  before  the  judg- 


135  Sppmdix. 

Tiientseat  of  God:  and  that  is  the  cause, 
why  Paul  calleth  the  law  tlie  ministry  of 
death  and  damnation. — Cal.  Q.  225,  9.9.7. 

111  M.  Does  the  law  set  all  men  in  this 
most  remediless  estate  ? 

S.  The  unbelieving  and  the  ungodly,  the 
law  doth  both  set  and  leave  in  such  case  as  I 
have  spoken,  who,  as  they  are  not  able  to 
fulfil  the  least  iota  of  the  law,  so  have  tliey 
no  affiance  at  all  in  God  through  Christ ;  but 
amon^  the  godly  the  law  hath  other  uses.-— 
Cal.  Q.  226,  227. 

112  M.     What  uses? 

S.  First ;  the  law,  requiring  so  precise 
perfectness  of  life,  doth  shew  to  the.  godly, 
as  it  were  a  mark  for  them  to  level  at,  and  a 
goal  to  run  unto,  that  daily  profiting,  they 
may  witli  earnest  endeavour  travel  towards 
the  highest  uprightness.  Secondly  ;  where- 
as the  law  requireth  things  far  above  man's 
power,  and  when  they  find  themselves  too 
weak  for  so  great  a  burden,  the  law  doth 
raise  them  up  to  crave  strength  at  the  Lord's 
hand.  Moreover,  when  the  law  doth  con- 
tinually accuse  them,  it  striketh  their  heart 
with  a  wholesome  sorrow,  and  driveth  them 
to  the  repentance  that  1  spake  of,  and  to  beg 
and  obtain  pardon  of  God  through  Christ, 
and  there withall  restraineth  them,  that  they 
trust  not  upon  their  own  innocency,  or  pre- 
sume to  be  proud  in  the  sight  of  God,  and  is 
alway  to  them  as  a  bridle  to  withhold  them  in 
ihe  fear  of  God.    Finally,  when  beholding 


t.^jjpendix,  137 

by  tlie  law,  as  it  were  in  a  glass,  the  spots 
and  imcleanness  of  their  souls,  &c. — Cal. 
Q.  228,  229. 

III.  OF  THE  GOSPEL  AND  FAITH. 

126  M.  Since  there  is  but  one  God,  tell 
nie  why,  in  the  confession  of  the  christian  faith, 
thou  rehearsest  three.  The  Father,  the  Son, 
and  the  Holy  Ghost  .^ 

S.  These  be  not  the  names  of  sundry 
Gods,  but  of  three  distinct  Persons  in  one 
Godhead.  For  in  one  substance  of  God,  we 
must  consider  the  Father,  which  of  himself 
begat  the  Son  even  from  eternity,  the  begin- 
ning and  first  author  of  all  things  :  The  Son 
even  from  eternity,  begotten  of  the  Father, 
"vvhicli  is  the  eternal  wisdom  of  the  Father  : 
The  Holy  Ghost,  proceeding  from  them  both, 
as  the  power  of  God  spread  abroad  throu^li 
all  things,  but  yet  so  that,  it  also  contin^ually 
abideth  in  itself:  and  yet  that  God  is  not 
therefore  divided. — CaL  Q.  19,  20. 

129  M.  Dost  thou  then  make  ungodly 
men  also  and  wicked  spirits  subject  to  the 
power  of  God  ? 

S.  Why  not,  for  else  were  we  in  most 
miserable  case,  for  that  we  should  never  be 
out  of  fear,  if  they  might  have  any  power 
over  us,  without  the  will  of  God.  But  God 
as  it  were,  by  the  bridle  of  his  power,  so  re- 
straineth  them  that  they  cannot  once  stir  but 
at  his  beck  and  suiferance.     And  we  for  our 


138  Jippendiv. 

parts  are  upholden  with  this  comfort,  that 
we  are  so  in  the  power  of  our  almighty  Fa- 
ther, that  not  so  much  as  one  hair  of  ours  can 
perish,  but  by  his  will  that  beareth  us  so 
good  will.— -Cal.  Q.  28,  29. 

133  M.  Did  God  think  it  enough  to  have 
once  created  all  things,  and  then  to  cast 
away  all  further  care  of  them  ? 

S.  Whereas  it  is  much  more  excellent  to 
maintain  and  preserve  things  created,  than 
to  have  once  created  them,  we  must  certain- 
ly believe,  that  when  he  had  so  framed  the 
world,  and  all  creatures,  he  from  thenceforth 
hath  preserved  and  yet  preserveth  them. 
For  all  things  would  run  to  ruin  and  fall  to 
nothing,  unless  by  his  virtue,  and  as  it  were 
by  his  hand,  they  were  upholden.  We  also 
assuredly  believe,  that  the  whole  order  of 
nature,  and  changes  of  things,  which  are 
falsely  reputed  the  alterations  of  fortune,  do 
hang  all  upon  God  :  That  God  guideth  the 
course  of  the  heaven,  upholdeth  the  earth, 
tempereth  the  seas,  and  ruleth  the  world ; 
and  that  all  things  obey  his  divine  power,  and 
by  his  divine  power  all  things  are  governed : 
1  hat  he  is  thi^  author  of  fair  v/eather,  and  of 
tempest,  of  rain  and  of  drouth,  of  fruitfulness 
and  of  barrenness,  of  health  and  of  sickness; 
That  all  things  that  belong  to  the  sustenta- 
tion  and  preserving  of  our  life,  and  which 
are  desired  either  for  nece,ssary  use  or 
honest  pleasure  ;  finally  of  all  things  that  na- 
ture  ncedelh.  he  hath  uver  given  and  y^t 


Appendix;.  139 

most  largely  giveth  abundance  and  plenty 
V  itli  most  liberal  hand,  to  this  end  verily 
that  we  should  use  them,  as  becometh  mind- 
ful and  kind  children. — Cal.  Q.  27. 

142  M.  But  how  can  it  seem  but  un- 
righteousness, that  for  the  parents'  fault  all 
the  posterity  should  be  deprived  of  sove- 
reign felicity,  and  burdened  with  extreme 
miseries  and  evils  ? 

S.  Adam  was  the  first  parent  of  mankintP. 
Therefore  God  endued  him  with  those  orna- 
ments, to  have  them  or  lose  them  for  him  and 
his,  that  is,  for  all  mankind.  So  soon  as  he 
was  therefore  spoiled  of  them  his  whole  na- 
ture was  left  naked,  in  penury,  and  destitute 
of  all  good  things.  So  soon  as  he  was  defil- 
ed with  that  spot  of  sin,  out  of  the  root  and 
stock  corrupted,  there  sprung  forth  corrup- 
ted branches,  that  conveyed  also  their  cer- 
ruption  into  the  other  twigs  sprin^ng  out  of 
them.  Thence  it  came,  that  so  short,  small 
and  uncertain  race  of  life,  is  limited  unto  us. 
Thence  came  the  infirmity  of  our  flesh,  the 
feebleness  of  our  bodies,  the  weakness  and 
frailness  of  mankind.  Tlience  came  the  hor- 
rible blindness  of  our  minds  and  perverse- 
ness  of  ou  r  hearts.  Thence  came  that  crook- 
edness and  corruptness  of  all  our  aflections 
and  desires.  Thence  came  that  seed-plot^ 
and  as  it  were  sink  of  all  sins,  with  the  faults 
whereof  mankind  is  infected  and  tormented, 
ftf  which  evil,  learned  Christians,  that  have 


140  dppe}idU', 

sought  the  proper  and  true  name,  have  call-* 
ed  it  Original  Sin.* — Cal.  Q.  57, — 59. 

156  M.  What  fruit  take  we  of  this  king- 
dom ? 

S.  It  furnishes  us  with  strength  and  spir- 
itual armour,  to  vanquish  the  flesh,  the 
world,  sin,  and  the  devil,  the  outrageous  and 
deadly  enemies  of  our  souls;  it  giveth  us 
blessed  freedom  of  consciences;  linally,  it 
endoweth  us  with  heavenly  riches,  and  com- 
forteth  and  strengtheneth  us  to  live  godlily 
and  holily.— Cal.  Q.  42. 

161  M.  But  since  this  honour  is  given 
to  all  the  godly,  to  be  called  the  children  of 
God;  how  dost  thou  call  Christ  the  onlv 
Son  of  God  ? 

S.  God  is  the  natural  Father  of  Christ 
alone,  and  Christ  alone  is  the  natural  Son  of 
God,  being  begotten  of  the  substance  of  tlie 
Fatlie?,  and  being  of  one  substance  with  the 
Father:  But  us  hath  God  freely  through 
Christ  made  and  adopted  his  children. — 
Therefore   we  rightly  acknowledge  Christ, 

•  In  Calvin's  Catechism  there  is  no  particular 
definition  of  Original  Si7i ,-  yet  the  doctrine  is  inter- 
woven in  every  part,  is  often  expressed,  and  always 
implied— See  questions  115 — 122,  et  passim.  'But 
the  above  answer  is  selected  from  Cah-in's  Institutes^ 
i3ook  2.  ch.  1.  §.  5,  6,  7,  8.  almost  verbatim.— And 
this  appears  to  be  the  fact  in  many  mstances,  where 
Dr.  Nowell  enlarges  upon  the  answers  of  his  Cate- 
chism. The  above  answer  is  quoted  for  the  purpose 
of  shewing"  that  the  English  Refonners  agreed  with 
Oalvin  on  the  fundamental  point  of  Ori^nal  Sin. 


the  only  Son  of  God,  since  this  lionour  is  by 
his  own  most  just  right  due  unto  him :  Yet 
the  name  of  children  by  right  of  adoption  is 
also  freely  imparted  to  us  through  Christ.— 
Cal.  Q.  46,  47. 

181  M.     Hast  thou  any  thing  more  to  say 
of  the  death  of  Christ } 

S.     That  Christ  suffered  not  only  a  com- 
mon death  in  the  sight  of  men,  but  also  was 
touched  with  the  horrors  of  eternal  death : 
He  fought  and  wTestled,  as  it  Avere  hand  to 
Iiand,  with  the  whole  army  of  hell :  Before 
the  judgment-seat  of  God  he  j)ut  himself  uiir 
der  the  heavy  judgment  and  gnevous  severity 
of  God^s  2Junishm£nt :  He  was  driven  into 
most  hard  distress  :  He  for  us  suffered  and 
went  through  horrible  fears,  and  most  bitter 
griefs  of  mind,  to  satisfy  God's  just  judg- 
ment in  all  things  and  to  appease  his  wrath. 
For  to  sinners  whose  person  Christ  did  here 
bear,  not  only  the  sorrows  and  pains  of  pres- 
ent death  are  due,  but  also  of  death  to  come 
and  everlasting.     So  when  he  did  take  upon 
and  bear  both  the  guiltiness  and  just  judg- 
ment of  mankind,  which  was  undone  and 
already  condemned,  he  w^as  tormented  with 
so  great  trouble  and  sorrow  of  mind,  that 
he  cried  out,  my  god,  my  god,  why  hast 
THOU   FORSAKEN   ME  ! — Cal.  Q.   65,  66,  67, 
69.     See  Cal.  Intsitutes  Book  2.  ch.  16.  §. 
10,  11,  12.  from  which  some  of  the  above 
sentences  are  literally  selected. 
183  M.    But  how  could  Christ,  being  God, 


142  Jppeudkc. 

have  so  great  sorrow  of  mind  and  fearful^ 
ness  ? 

S.  This  came  to  pass,  according  to  the 
state  of  liis  human  nature,  liis  Godhead,  in 
the  mean  time,  not  putting  forth  the  force  of 
his  power. — Cal.  Q.  68. 

184  M.  Now  rehearse  to  me  briefly — 
those  great  benefits  which  the  faithful  re- 
ceive qf  the  death  of  Clirist  and  his  most 
gi'ievous  pain  ? 

S.  Briefly,  ^vith  the  one  only  sacrifice  of 
his  death,  he  satisfied  for  our  sins  before 
GotI,  and  appeasing  the  wrath  of  dod  made 
us  at  one  with  him  :  With'his  blood,  as  witli 
a  most  pure  washing,  he  hath  washed  and 
cleansed  away  all  the  filth  and  spots  of  our 
souls,  and  defacing;  with  everlasting  forget  ful- 
ness the  memory  of  our  sins,  that  they  shall  no 
more  come  in  the  sight  of  God,  he  hath 
cancelled,  made  void,  and  done  away  the 
hand  writing  whereby  we  were  bound  and 
convicted,  and  also  the  decree  by  the  sen- 
tence whereof  we  were  condemned. — Cal. 
Q.  71,  and  60. 

186  M.  What  meaneth  that  which  fol- 
io weth  of  descending  to  hell  ? 

S.  That  as  Christ  in  his  body  descend- 
ed into  the  bowels  of  tlie  earth,  so  his  soul 
severed  from  tlie  body,  he  descended  into 
hell ;  and  that  thereivith  also  the  virtue  and 
ejficacy  of  his  death  so  pierced  through  to  the 
dead,  and  to  very  hell  itself,  that  both  the 
so^ls  of  the  unbelieving  felt  their  most  pain- 


AppendLjc.  14$ 

M  and  just  damnation  for  infidelity;  and 
Satan  himself,  the  Prince  of  hell,  felt  that 
all  the  power  of  his  tyranny  and  darkness 
was  weakened,  vanquished,  and  fallen  to 
ruin  ;  on  the  other  side,  the  dead,  which 
while  they  lived  helieved  in  Christ,  under- 
stood that  the  work  of  their  redemption  was 
now  finished,  and  understood  and  perceived 
the  effect  and  strength  thereof  with  most 
sweet  and  assured  comfort. — See  Calvin-s  In- 
stitutes Book  2.  Ch.  16.  §.  9.  The  following 
sentences  are  given  in  Norton's  translation. 
'*  I  do  indeed  willingly  confess,  tliat  Christ 
shined  to  them,  (that  is  as  he  said  before)  to 
the  souls  of  the  fathers  that  died  in  the  time 
of  the  law,  by  the  poiver  of  his  sjnrit,  that 
they  might  know,  that  the  grace  which  they 
had  only  tasted  of  by  hope,  was  then  delivered 
to  the  world. — For  that  the  force  of  Chrisfs 
death  inevced  even  to  the  dead,  when  the 
godly  souls  enjoyed  the  present  sight  of  that 
visitation,  which  they  had  carefully  looked, 
for :  On  the  other  side  it  did  more  plainly 
appear  to  the  reprobate  that  they  were  ex- 
cluded from  all  salvation."* 

*  Upon  this  subject  some  difference  of  opinion 
lias  been  supposed  to  exist  between  Calvin  and  the 
English  Reformers.  But  by  comparing'  what  Cal- 
vin has  said  in  his  Institutes  and  commentaries  with 
this  Catechism,  the  difference  is  more  in  appearance, 
than  in  reality.  Both  at^ee  that  Christ  finished  on 
the  Cross  the  travail  of  his  soul,  which  he  suffered 
when  if  -n-at  mndf:an  offpyivv^  for  sin.     Cr\\y'\n  admits 


144  Appendix. 

212  M.     Why  is  he   (the  Spirit)   called 
holy  ? 

S.    Not  only  for  his  own  holiness,  which 

of  no  local  descent  of  his  soul  into  hell,  as  was 
strenuously  taught  by  the  Papists.     And  the  indefi- 
nite words  in  which,  those  who  revised  the  Articles 
in  1562,  left  the  3d  on  this  point,  discovers  a  dispo- 
sition to  conciliate  the  Papists,  without  sanctioning 
their  error,  or  giving  offence  to  those  who  rejected 
the  opinion  of  the  Romish  Church.     Calvin  discov- 
ers the  same  spirit  of  accommodation,  by  admitting 
that  clause  of  the  Creed,  antl  then  giving  his  own 
exposition  of  it,  which  he  considered  to  be  full  of 
singular  comfort  to  tlie  godly.    The  Catechism  of 
Nowell  attributes  the  same  virtue  and  efficacy,  in 
almost  the  same  words,  to  the  death  of  Christ  upon 
the  invisible  world,  as  Calvin  admits;  a-poxver  and 
efficacij  that  pierced  through  to  the  abodes  of  the 
dead,  both  of  the  godly  and  the  reprobate.    The 
English  Reformers,  in  revising  the  42  Articles  of  Ed- 
ward yi.  omitted  the  last  clause  of  the  3d  Article, 
which  affmned ;  That,  *'  Jiis  body  lay  in  the  grave 
till  hi<}  resurrection,  bt/t  bis  soul,  being'  separate  from 
Ms  body,  remained  idth  tfie  s\)\r\\s  ivhich  ivere  detain- 
ed in  prison,  that  i^  to  say  in  hell,  a?id  tliere preach- 
ed vnto  them  as  witnesseth  that  place  of  Peter." — 
liurneVs  Hist.  Reform,  vol.  2.  Coll.  p.   191.     If  the 
Convocation,  who  rejected  tJiis  clause  of  the  3d  Ar- 
ticle m  1562,  had  believed  on  this  point  as  those  did 
who  first  adopted  the  Articles  in  1552,  they  would 
not  have  left  it  in  these  words,  viz.  "  As  Chnst  died 
for  vs  and  was  buried,  so  is  it  to  be  believed,  that  he 
\jent  doim  into  hell!"     Nor  would  this  Catechism, 
sanctioned  by  tlxe  r>ame  body  at  the  same  time,  have 
given  that  explanation  about  tlie  virlne  and  efficacy 
of  his  deatli  piercing  through  to  the  dead.     In  1551, 
<'alvin  dedicated  hi's^ Commentaries  on  the  CathoHck 


1 


^Appendix,  145. 

yet  is  the  highest  holiness,  but  also  for  that 
Dj  him,  the  l^lect  of  God  and  the  members  of 
Christ  <ire  made  holy.     For  which  cause  tlie 

Epistles  to  king  Edward.  In  his  exposition  of  1  Pet, 
iii.  19,  he  rejected  that  which  asserted  this  last  as 
proof  of  the  local  descent  of  Clirist  into  hell.  Wheth- 
er his  argnments  against  that  exposition  had  any  in- 
fluence to  produce  the  exclusion  of  that  clmisefrom 
the  3d  Article^  or  not ;  one  thing  is  evident,  that 
in  rejecting  it,  they  prove  tliat,  as  to  that  text,  they 
were  agreed  in  opinion  with  Calvin.  And  their  ex- 
position in  the  CatechisiT),  of  the  descent  of  Christ's 
^oul  into  hell,  discovers  very  well  what  they  did  be- 
lieve on  that  subject.  Calvin,  in  his  commentaries 
on  Luke  xxiii.  43,  46.  says,  that  Christ,  having  fin- 
ished his  sufferings  with  his  last  cry  on  the  cross, 
commended  his  soul  into  tlie  hands  of  his  Father, 
passed  into  the  invisible  receptacle  of  the  faithful,  to 
the  Paradise,  in  which  on  the  cross,  he  assured  the 
penitent,  he  should  on  that  very  day  be  with  him. 
The  exposition  of  Bishop  Burnet  on  this  Article,  or 
clause  of  the  Creed,  asserts  that  the  descent  of 
Chrises  soul  into  hell,  means  no  more  than  that  his 
soul  separated  from  the  body  passed  to  the  invisible 
regions  of  departed  spirits,  among  whom  it  contin- 
ued till  his  resurrection.  If  the  evangelical  temper 
of  conciliation  and  love  to  the  cause  of  Christ,  wh'cli 
prevailed  between  the  English  Reformers  and  Cal- 
vin were  now"  cherished,  the  shades  of  difference  in 
explaining  this  unapostolick  clause  of  the  Creed, 
would  excite  no  hostile  spirit,  among  those  who 
measure  their  faith  by  the  confessions  of  those 
men,  since  they  were  agreed,  as  to  the  time,  tlie  de- 
gree and  tlie  end  of  Christ's  sufferings  on  the  cross, 
and  his  immediate  entrance  into  the  world  of 
i^lessed  spii'its. 

However  unpleasant,  it  may  be- i^'^f'fuitc^  nMicP'* 


143  ^pendix. 

holy  scriptures  have  called  him  theSpiritof 
sanctification.— Cal.  Q.  89,-91. 
•  214  M.     Now  remaineth  the  fourth  part, 

the  following'  sentence  in  a  posthumous  sermon  of 
Bishop  HoRSLET,  on  1  Pet.  iii.  18,  19,  20.  "  The 
interpretation,  which  I  have  given,''  says  this  learned 
Prelate,  "  is  the  only  literal  interpretation,  which  the 
words  will  bear,  unless  we  would  admit  the  extrava- 
gant assertion,  as  to  me  it  seems,  of  the  venerable  Cal- 
vin that  our  blessed  Lord  actually  avent  dowx  to 
THE  PLACE  OF  TORMENT,  and  there  sustained  (horrible 
to  think"  or  mention !)  tfie  pai?is  of  a  reprobate  soul  in 
pimishntcnt'*  No  reference  pomts  out  the  voluine, 
page,  or  sentence,  where  this  horrible  assertion  is  made 
by  the  venerable  Calvin.  But  while  it  bespeaks  the 
candour  of  every  reader  for  the  departed  Prelate,  it 
speaks  in  a  strong-  admonitory  voice  to  the  editor, 
wlio  has  introduced  his  venerable  father,  before  the^ 
public  not  merely  uttering  that  as  the  assertion  of 
Oalvin,  which  is  horrible  to  think  or  mention  !  but, 
also,  the  most  dictatorial,  personal  abuse  of  him,  as 
a  commentator,  in  his  sermons  on  the  45th  Psalm  ; 
and  moreover  in  his  sermons  on  the  Sabbatli,  charg- 
i^g  him  with  drawing  a  conclusion  "  rashly  fol- 
lowed by  otlier  considerable  men,"  while  unfortu- 
nately for  the  Bishop,  Calvin  maintains  the  verj- 
oyinion  for  which  he  contends ;  that  the  sanctilica- 
tion  of  the  seventh  dm/,  is  not  an  indispensable  duty 
in  the  Cliristian  Church — that  this  was  done  away 
in  Christ,  and  that  tlie  frst  day,  is  the  Christian 
Sabbath.  As  to  tliC  extravagant  assertion  of  Cal- 
vin, Dr.  IIeyli??,  with  all  his  rampancy  of  popish 
bitterness,  may  be  introduced  to  set  Bisliop  Hons- 
T,KT  right  on  that  point.  He  says,  ♦'  Calvin  under- 
.^tands  by  Clirist's  descending  into  hell,  that  he  suf- 
fered in  his  soul,  both  in  the  garden  of  Gethseviane, 
wd  vpr)n  the  rroysf  all  the  torments  of  hell,  even  to 


JJppeudU-.  14. 

•of  the  holy  Catholick  Church,  of  tlic  which  1 
would  hear  what  thou  tliinkest? 

8.  Before  the  Lord  God  made  heaveiJ 
and  earth,  he  determined  to  have  to  hituself 
a  most  beautiful  kingdom,  and  most  holy 
commonweal. — This  tlie  Apostles  that  wrote 
in  Greek  called  Ecclesia,  which  by  inter- 
preting the  word,  may  fitly  be  called  a  Con- 
gregation. They  that  be  stedfast,  stable,  and 
constant  in  this  faith,  ivcre  chosen  and  ap- 
jminted  and  (as  we  term  it)  predestinated  to 
this  so  great  felicity  before  the  foundations  cf 
tJie  world  were  laid,  Whereof  they  have  a 
witness  within  tliem,  in  their  souls,  the  Spirit 

abjection  from  God's  presence,  and  despair  itselfP 
[Heylin's  Hist,  Presb.  p.  347.]  This  last  clause  is 
indeed  not  correct,  for  Calvin  says,  in  his  Institutes, 
B.  2.  ch.  1^.  §,  12.  "  That  when  in  the  sorrows  of 
death — as  it  were  forsaken  of  God,  yet  he  nothing- 
at  all  swerved  from  the  trust  of  his  goodness."  See 
Catech.  Answ.  TOtli.  This  digression  may  be  use- 
ful, to  those  who  indulge  themselves  in  speaking- 
evil  of  tliat  -which  they  knuiv  not,  v.  ho  miJie  rash  as- 
sertions about  Calvm's  talents  or  opinions,  without 
havng  read  his  works,  unless  by  scraps,  and  with- 
out having  fairly  "  distinguished bepiaeen  -^vhai  is  Cal- 
•viiiisrn,  and  ivhat  is  not".  And  further  it  may  prove, 
as  a  thousciud  otlier  instances  might  be  brought  to 
prove,  Hiat  nothing  has  been  said  to  shoAv,  that  he 
was  either  weak  or  wicked,  unless  by  charging  him, 
on  the  one  hand,  with  opinions  which  he  never  held, 
or  conclusions  which  he  positively  denied,  or  with 
the  extravagancies  of  intemperate  writers  of  which 
probably  he  never  thought;  or,  on  the  other,  with 
actions  which  he  never  did,  or  motives  whicli  he 
never  indidged. 


148  Jippendix\ 

of  Christ,  the  autlior,  and  therewith  also  Hit 
most  sure  pledge  of  this  confidence.  By  the 
instinct  of  which  divine  Spirit,  J  do  most 
surely  persuade  myself,  that  1  am  also  by 
God'*s  fj'oor/ »•/f^  through  Christy  freely  made 
^  one  of  this' hh'sscd  Cifz^.—Cal/Q.  93,  96. 
And  Institutes  Book  3.  Ch.  2.  §,  18,  B.  4. 
Ch.  1.  ^.2.3. 

219.  M.  Why  do  voii  call  this  Church 
Holv  ?— Cai.  Q.  96.      ^ 

221  INI,  To  what  purpose  dost  thou  call 
this  Church  Catholick  ? 

S.  It  is  as  much  as  if  I  had  called  it  uni^ 
versal.  For  this  company  or  assemhly  of  the 
godly  is  not  pent  up  in  any  certain  place  or 
time,  but  it  containeth  and  compriseth  the 
universal  number  of  the  faithful,  that  have 
lived  and  shall  live,  in  all  places  and  ages 
since  the  beffinning  of  the  w^orld,  that  there 
may  be  one  body  of  the  Church  as  there  is 
one  Christ  the  only  head  of  the  body. — Cal. 
Q.  97.    Inst.  Book  4.  ch.  1. 

224.  M.  But  may  the  Chu  rch  be  other 
wise  known  than  by  believing,  by  faith  ? 

S.  Herein  the  Creed  is  properly  in- 
treated  of  the  congregation  of  those  whom 
God  by  his  secret  election*  Iiath  adopted  to 

*  "  But  they  who  are  not  in  Christ  are  reprobatef?. 
Eeprobi  vero,  qui  sunt  extra  Christum,"  says  the 
Ueivetick  Confession.  Harm.  Confess,  p.  93.  Ed^ 
1581.  The  belief  of  the  Reformers  was  that  the 
race  of  mu.n  was  lost  m  sn  and  death. — That  God 
might  justly  leave  all  to  perish — but  while  he  eleci>- 


Appendix,  141^ 

kimself  through  Christ ;  which  Church  can 
neither  be  seen  with  the  eyes,  nor  can  be 
continually  known  by  signs.  Yet  there  is  a 
Church  of  God  visible,  or  that  may  be  seen, 
the  tokens  or  marks  whereof  he  doth  shew 
and  o])en  unto  us. — Cal.  Q.  100. 

247  M.  But  can  this  justification  be  so 
severed  from  good  works  that  he  that  hath  it, 
can  want  them  ? 

S.  No;  for  by  faith  we  receive  Christ 
such  as  he  delivei-eth  himself  unto  us.  But 
he  doth  not  only  set  us  at  liberty  from  sins 
and  death,  and  make  us  at  one  with  God,  but 
also  with  the  divine  inspiration  and  virtue 
of  the  Holy  Ghost  doth  regenerate  and  new- 
ly form  us  to  the  endeavour  of  innocency 
and  holiness  which  we  call  newness  of  life. — 
Cal.  Q.  126. 

IV.  OF  PRAYER. 

Under  this  head  tJie  resernblame  is  equallif 
strong  in  almost  every  answer.  The  two 
following  only  are  selected, 

303  M.  These  things  we  see  dally  done, 
(viz.  The  advancement  of  the  kingdom  of 
God  by  his  Spirit  and  Providence.) 

ed  some  through  Christy  others  were  left  in  tlieir  fal- 
len or  reprobate  condition. — So  that  the  doctrine  of 
election  must  imply  the  doctrine  of  reprobation.— 
And  Calvin  shows  that  he  who  believes  the  one  niust 
admit  the  other.    Institutes  B.  3.  ch.  23.. 


1 30  Jippendix, 

S.  These  things  are  indeed  daily  done,  so 
as  we  sufficiently  perceive  that  God  hath  an 
rye  both  upon  the  godly  and  the  wicked  ; 
And  so  as  the  kingdom  of  God  may  seem 
iair  begun  in  this  world ;  yet  we  pray  that 
w\i\\  continual  encreasing,"  it  may  grow  so 
far,  that  all  the  reprobate^  that  by  the  motion 
of  Satan,  obstinately  resist  and  strive  against 
God's  truth,  and  refuse  to  submit  themselves 
to  the  kingdom  of  God,  being  once  subdued 
and  destroyed,  and  the  tyranny  of  Satan 
himself  utterly  rooted  out — so  as  nothing 
may  once  breathe  against  the  beck  and  power 
of  God,  he  alone  may  every  where  glorious- 
ly reign.— Cal.  Q.  268—270. 

523  M.  Since  to  catch  and  entangle  men 
as  it  were  in  the  snares  of  temptation,  is  the 
property  of  Satan,  why  dost  thou  pray,  that 
God  lead  thee  not  into  temptation  f 

S.  God  as  he  defend eth  and  preserveth 
Ihem  that  he  his,  that  they  be  not  snared 
with  the  guiles  of  Satan,  and  so  fall  into  vi- 
ces and  foul  sins;  so  from  the  wicked,  he 
holdeth  back  and  withdraweth  his  help  and 
succour,  whereof  they  being  destitute,  blinded 
ivith  lust  and  running  headlong,  are  catcfied 
in  all  soii;s  of  deceitful  traps,  and  carried 
into  all  kinds  of  wickedness,  and  at  length 
with  custom  of  ill  doings,  as  it  were  gath- 
ering a  thick  tough  skin,  their  hearts  wax 
)iard,  and  so  they  becoming  bondmen  and 
yielding  themselves  to  slavery  to  the  tyrant, 
Satan,  they  run  in  ruin  to  their  undoing  and 
everlasting  destruction.— Cal.  Q,  292,  29.'?. 


Jippendix^  151 


V.  OF  THE  SACRAMENTS. 

354  M.     What  is  a  Sacrament  ? 

S.  It  is  an  outward  testifying  of  God's 
good  will  and  bountiful ness  towards  us 
through  Christ,  bj  a  visible  sign  represent- 
ing an  invisible  and  spiritual  grace,  by  which 
the  promises  of  God,  touching  forgiveness  of 
sins  and  eternal  salvation  given  through 
Christ  are,  as  it  were,  sealed  and  tlie  truth 
of  them  is  more  certainly  confiiTned  in  our 
hearts.— .Cal.  Q.  310. 

343  M.  Then  tell  me  first,  what  thou 
thinkest  of  Baptism  } 

S.  IFliereas  by  nature  we  are  children  of 
wrath,  that  is  strangers  from  the  Churcli 
which  is  God's  household ;  Baptism  is  as  it 
V.  ere  a  certain  entry,  by  which  we  are  re- 
ceived into  the  ChuVch,  whereof  we  iTceive 
a  most  substantial  testimony  that  we  are  now 
in  the  number  of  the  household  and  of  the 
children  of  God.— Cal.  Q.  323. 

345  M.  What  is  the  secret  and  spiritual 
grace  ? 

S.  It  is  of  two  sorts,  that  is  forgiveness 
of  sins  and  regeneration,  &c. 

346  M.     How  so  ? 

S.  First,  As  the  uncleannesscs  of  the 
body  are  washed  awa^^  with  water,  so  thp 
spots  of  the  soul  are  waslied  awav  hj  for- 
giveness of  sins.  Secondly^  The  beginning 
of  reweneratiou.  that  is.  tiio.  mortifving;  oi 


152  appendix, 

our  nature  is  expressed  by  dippinc  in  tjie 
water,  or  by  sprinkling  of  it.  Finally^  wben 
we  by  and  by  rise  up  again  out  of  the  water, 
under  which  we  be  lor  a  short  time,  the  new 
life  which  is  the  other  part,  and  the  end  of 
our  regeneration,  is  thereby  represented. — 
Cal.  Q.  326,  327. 

349  M.  But  whence  have  we  regenera- 
tion } 

S.  None  otlierwise  but  from  the  death 
and  resurrection  of  Christ ;  for  by  the  force 
of  Christ's  death,  our  old  man  is,  after  a  cer- 
tain manner,  crucified  and  mortified,  and  the 
corruptness  of  our  nature  is  as  it  were  buri- 
ed, that  it  no  more  live  and  be  strong  in  us. 
And  by  the  beneficial  mean  of  his  resurrec- 
tion, he  giveth  us  grace  to  be  newly  formed 
unto  a  new  life  to  obey  the  righteousness  of 
God.—Cal.  Q.  330. 

An  example,  in  the  original  latin  of  Calvin, 
and  one  from  JSTowell,  may  show  the  re- 
semblance which  strikingly  runs  through 
the  whole  Catechism  in  that  lans^ua^e, 

344  M.  Recipiendi  porro  (Christi)  mo- 
dus an  non  fide  consistat  ^ 

P.  Fateor.  Sed  hoc  simul  addo,  fieri  id, 
dum  non  solum  mortuum  credimus,  quo  nos 
ii  morte  liberaret ;  et  suscitatum,  quo  nobis 
>  itain  acquireret :  sed  in  nobis  habitare  ag- 
iioscimus,  nosque  illi  conjunctos  esse  eo  uni- 
ratis  gonere,  quo  membra  cum  capite  siw 


JppendLv.  15S 

cohferent :  ut  hujus  unitatis  beneficio,  omni- 
um ejus  bononini  particeps  fiamus.— Cal.  Q. 
344. 

369  M.  Recipiendi  er^o  corporis  et  san- 
j^uinis  Dominici  rationem  fide  constare  dicis  ? 

A.  Sane.  Nam  quum  mortmim  Chris- 
tum credimus,  quo  nos  a  morte  liberaret: 
cxcitatumitem,  quo  nobis  vitam  acquireret: 
redemptionis  per  mortem  suam  partse  ac  vi- 
Ipe,  omniumque  adeo  suorum  bonorum  par- 
ticipes  nos  habet,  eaque  conjunctione,  qua 
caput,  et  sua  membra  inter  se  cohserent, 
arcana,  mirificaque  spiritus  sui  virtute  sibi 
copulat :  ita  ut  nos  corporis  sui  membra,  et 
ex  ejus  came  atque  ossibus  simus,*  et  in 
unum  cum  ipso  corpus  coalescamus. — The 
following  translation  of  tliis  question  and 
answer  is  taken  from  the  Christian  Ob- 
server, vol  2.  p.  591.  Aud  it  is  the  ques- 
tion and  answer  which  first  lead  to  a  com- 
parison of  the  two  Catechisms.  Tfiey  omit 
the  clause,  "  and  be  of  his  flesh  and  bones." 

"  Master.  The  mode  of  receiving  the 
body  and  blood  of  Christ  consists  then  in 
Faith  ? 

*<  Pupil.  Undoubtedly.  For  as  we  be- 
lieve Christ  to  have  died  in  order  to  deliver 
us  from  death,  and  to  have  risen  again  to 
procure  life  for  us,  hence  he  makes  us  par- 
takers of  the  redemption  purchased  by  his 
death,  of  his  life  and  of  all  otlicr  his  benefits ; 

*  This  clause,  i3  in  Calvin's  next  a!i§wer,     Sec  Q 
545. 


«i54  Appendix. 

and  by  tins  conjunction,  which  unites  the 
head  with  tlie  members,  he  joins  us  witii 
himself  by  the  secret  and  wonderful  energy 
of  his  Spirit"— Cal.  Q.  344. 

379  M.  What  is  our  duty  that  we  may 
come  rig;htly  to  the  Lord's  Supper  ? 

S.  Even  the  same  that  we  are  taught 
in  the  Holy  Sciiptures,  viz.  that  we  should 
examine  ourselves  whether  we  be  the  trtie 
members  of  Christ.— Cal.  Q.  357,  358. 

384  M.  Ought  the  Pastors  to  receive  all 
indifferently  without  choice  to  the  Sacra- 
ments ? 

S.  In  old  time,  when  men  grown  and 
lull  of  years,  came  to  our  relidon,  they  were 
not  admitted  so  much  as  to  Baptism,  unless 
there  were  first  assurance  had  of  their  faith 
in  the  chief  Articles  of  the  Christian  relig- 
ion. Now  because  only  infants  are  })ap- 
tized  there  can  be  no  choice  made.  It  is 
otherwise  of  the  Lord's  Supper,  whereunto 
tione  come  but  tliey  that  are  srown  in  years  ; 
if  any  be  openly  known  to  be  unworthy,  the 
Pastor  ought  not  to  admit  him  to  the  Supper, 
because  it  cannot  be  done  witiiout  profane 
abuse  of  the  Sacrament. — Cal.  Q.  368,  369. 

385  M.  Why  did  not  the  Lord  then  ex- 
clude the  traitor  Judas  from  communicating 
of  his  Supper  ^ 

S.  Because  his  wickedness,  however  it 
was  known  to  the  Lord,  was  not  yet  at  that 
lime  openly  known. — Cal.  Q.  370. 

386  M.  May  not  the  ministers  then  pui 
hack  hypocrites  ? 


Jippendujc.  155 

S.  No,  so  long  as  their  wickedness  Is  se- 
ciet.--Cal.  Q.  371. 

389  M.  What  remedy  is  then  to  be  found 
and  used  for  this  mischief? 

S.  In  the  Churches  well  ordered  and  well 
mannered,  there  was  ordained  and  kept  a 
eertaia-  form  and  order  of  governance. — 
There  were  chosen  elders,  that  is  ecclesias- 
tical Ria2;istrates,  to  hold  and  keep  the  dis- 
cipline ol  the  Clmrch.  Deligebantur  Seni- 
o/iEs^  id  est  maglstratus  eccleslastici,  qui 
discipUnam  ecclesiasticam  tenerent^  atque  co- 
lereut.  To  these  belonged  the  authority, 
looking  to,  and  correction  like  censors.  Ad 
hos  aibctoritas^  animadversio  atqne  Castigatio 
Censoria  pertinebant :  These  calling  to  them 
also  the  Pastor,  if  thej  knew  any,  that  either 
with  false  opinions  or  troublesome  errors* 
or  vain  superstitions,  or  with  corrupt  and 
V  icked  life,  brought  publickly  any  great  of- 
fence to  the  Church  of  God,  and  which  might 
not  ccnne  without  profaning  the  Lord's  Sup- 
per, did  put  back  such  from  the  connnunion. 
and  rejected  tliom  and  did  not  admit  them 
again,  till  they  Imd  with  puhlick  penance  sat- 
isfied  the  Church,  donee  poenitentia  jiublica 
Ecdesice  satisfecissent. — Cal^  Q.  373. 

Whatever,  Sir,  may  be  the  effect  of  the^ 
Comparison  of  the  above  questions  and  an- 
swers, with  tliose  to  which  the  references  are 
made,  on  the  minds  of  those  readers  who 
have  been  disposed  to  disclaim  all  resem:- 


156  Jippendix. 

blaiicc  between  the  doctrines  of  Faith  which 
they  receive,  and  the  legitimate  opinions  ot 
Calvin,  I  feel  some  confidence,  that  every 
candid  enquirer  for  the  truth,  that  every  one 
desirous  of  promoting!;  brotherly  love,  will 
admit,^  that  the  Reformers  were  closely 
agreed  in  the  doctrines  of  Faith,  however 
tliey  might  differ  about  the  rites  of  the 
Church.  And  all  those  at  the  present  day, 
who  are  actuated  by  that  love  to  the  cause 
of  Christ,  which  influenced  the  fathers  of 
the  reformation,  to  merge  their  differencies 
in  a  harmony  of  confessions,  will  readily  con- 
cede, that  the  larger  and  lesser  Catechisms 
of  the  English  Church,  at  the  same  time,  that 
they  are  framed  according  to  the  word  of 
God,  also  most  unequivocally  agree  with 
the  doctrinal  system  of  Calvin,  and  of  all 
the  foreign  reformed  Churches.  And  in  this 
view  of  tlie  subject,  it  appears  to  me,  that 
all  "  caricatures  of  Calvinism,"  strictly  so 
called,  are  "  constructive  libels,"  not  only 
upon  Cranmer,  Parker,  Grindal,  anil 
Jewell,  but  upon  the  whole  Convocation  of 
1562,  and  the  xevy  Jlrticles  ofjaith,  adopted 
by  that  venerable  body. 

You  have,  Sir,  seen  too  much  of  the  pre- 
dominant qualities  of  controversies,  not  to 
know  very  well,  tliat  in  the  management 
of  them,  often  prevails  a  spirit  of  obstinacy, 
which  precludes  all  meekne«is,  and  impels 
the  disputants,  however  foiled  and  vanquish- 
ed, to  renew  the  contest,  and  abide  by  theiV 


Jppendix.  X67 

assertions,  with  a  positiveness  proportion- 
ate to  the  weakness  of  their  cause.  They 
espouse  their  armiments,  as  though  they 
were  bound  by  the  emphatick  injunction, 
U'hich  the  Lacedemonian  youths  received 
^vhen  they  took  their  buc\'!ers  from  the 
liands  of  their  mothers  :  ra«T«»  o-eo^s  ti  fiij  t<ra, 
ICeep  tkifi  or  die.  But  the  disciple  of  Jesus 
should  consider  himself  bound  by  the  divine 
injunction  of  his  Master — These  things  have 
T  commanded  If oiu  that  ye  love  one  another. 
The  object  of  tlie  Christian  disputant  should 
be  truth,  and  not  victory;  purity  and  not 
party.  Like  the  wise  warrior,  he  should 
abandon  those  positions,  v/hich  he  cannot 
tnaintain,  according;  to  the  fdrm  of  ivhole- 
some  ivords,  or  without  introducing  his  own 
passions  and  the  prejudices  of  others  ;  those 
^ery  unworthy  auxiliaries  in  the  cause  of 
Christ.  There  are,  it  must  be  confessed  on 
all  ha!ids,  points  in  theology  hard  to  be  un- 
derstood ;  docti'ines  whicli  extend  them- 
selves beyond  the  reach  of  our  intellectual 
vision :  and  are  co-ordinate  with  the  incom- 
prelieusibility  of  God.  Let  man,  with  all 
his  plastick  powers,  invent  what  system  of 
-divinity  he  will,  the  moment  in  which  he 
Tindertnkes  to  clear  it  from  the  objections 
which,  in  his  view,  bear  against  the  systems 
•of  otliers,  he  finds  himself  in  as  deep  or 
deeper  difficulties,  and  at  length  after  all 
liis  restive  efforts,  and  as  the  case  may  be> 
ti^rrd  snoecho^  n^^ainst  the  absolute  and  irres- 


IJlS  AppendiA\ 

pective  decrees  of  God,  he  is  driven  to  the 
painful  necessity  of  retiring  for  his  own  de- 
fence behind  the  intrenchments  of  incom- 
prehensible mystery.  That  this  is  the  case 
is  clearly  evincible,  from  a  fair  examination 
of  that  plausible  system  of  theology,  whicl> 
is  circumscribed  by  the  foreknowledw  of 
God,  for  the  purpose  of  excluding  and  de- 
nying his  determinate  counsel  or  decrees, 
and  liis  election  by  grace.  For  I  think  that 
no  course  of  reasoning  will  convince  a  man 
of  common  sense,  whose  eye  is  awake  to  see 
the  truth,  that  an  event  can  be  foreknown  as 
certainly  to  come  to  pass,  unless  that  cer- 
taintv  is  absolute,  and  if  it  is,  then  there  is 
no  difference  in  the  necessity  implied  in 
saying  that  God  has  decreed  an  event,  oi* 
saying  that  he  foreknows  it,  for  he  can,  with 
no  propriety,  be  said  to  foreknow  all  things, 
unless  all  things  are  determined  in  the  coun- 
sel of  his  own  will.  Changing  the  term 
does  not  change  the  nature  of  the  necessity, 
which  rests  upon  the  event,  for  it  is  equally 
strong  whether  we  say  it  is  foreknown  or 
foreordained.  Great  and  good  men  have 
candidly  differed  on  these  points,  as  Melanc- 
thon  and  Calvin,  though  I  apprehend,  tharv 
tlieir  difference  vas  more  in  the  mode  o^^ 
explanation  which  they  used,  than  in  thfs 
things  themselves.  And  while  each  of  thoso 
men  was  confident  that  the  other  held  tho 
sound  integrity  of  the  gospel,  they  laboured, 
like  brothers,  to  pre't»'rve  tlip  Tiiii'tv  of  fai+h  - 


iippendLv.  15& 

that  tiie  cause  of  Christ  should  receive  no 
injury  by  tlieir  different  manner  of  express- 
inw  their  views  on  some  more  mysterious 
points.  The  Church  is  one,  and  the  unity 
of  faith  consists  in  a  union  of  the  hearts  and 
affections  of  her  members  in  the  essential 
doctrines  and  moral  duties,  and  not  in  a 
union  of  opinion,  as  to  the  circumstantials 
of  order  and  worship.  On  this  ground  dif- 
ferent denominations  may  unite  their  hearts 
and  their  labours,  in  extending  the  peace 
and  prosperity  of  tlie  Church  through  a 
wider  circle.  It  is  a  divine  warfare  to 
recover  back  our  lost  inheritance,  and  to 
bring  our  brethren  from  the  bondage  of  Sa- 
tan, from  the  prisons  of  darkness  and  death, 
into  the  kingdom  of  life  and  to  the  privileg- 
es of  the  household  of  their  rightful  Lord. 
Here  is  the  noblest  object  for  union,  the 
4airest  prospect  of  success,  for  in  this  busi- 
ness, we  become  co-workers  with  God. — 
Tiie  events  which  indicate  a  day  of  better 
tilings  to  tlic  Cluirch  of  Christ,  are  passing 
rapidly  and  awfully  on  the  current  of  time. 
And  some  great  crisis  in  the  affairs  of  Zion 
is  apparently  approaching.  He  who  has  the 
government*^  on  his  shoulders,  is  overturn- 
ing the  kingdoms  of  this  world,  we  may 
itumbly  trust,  for  the  predicted  purpose  of 
<ostabirsiiin;^  his  own.  The  si«^ns  of  the 
^imes,  in  the  union  of  his  people  and  the 
success  of  their  efforts,  should  stimulate  ev- 
^rv  honrf  fo  more  livelv  emofinns  of  love  to 


i.60  Jippendix, 

each  other  and  love  to  the  cause.  In  cul- 
tivating this  love,  the  members  of  the  Church- 
es should  study  to  lay  aside  their  prejudi- 
ces, to  keep  out  of  view  their  peculiarities, 
and  to  preserve  the  unity  of  faith,  while  one 
spirit  animates  their  efforts  to  do  all  to  the 
glory  of  God. 

And  now,  dear  Sir^  since  the  space  of 
eartldy  existence  is  to  your  view  so  narrow- 
ed, that  every  look  reaches  into  eternity, 
since  present  things  are  diminished,  to  the 
e;>e  of  faith,  into  nothing,  in  comparisoi; 
with  heavenly,  pardon  me  if  1  tell  the  gen- 
erations with  whose  fathers  you  associated.* 
that  fourscore  and  seven  years,  while  the}- 
have  silvered  your  head,  paralized  your 
hand,  and  dulled  the  sense  of  hearing,  haver 
still  left  to  you,  the  vigour  of  your  under- 
standing, the  warm  devotion  of  your  hearty, 
and  the- eloquence  of  your  tongue,  to  vindi- 
cate in  your  social  circle,  tlie  purity  of  the 
scri]jtures,  the  unity  of  the  Cliurch,  and  the 
godhead  of  the  Redeemer.  With  due  res- 
pect for  your  learning  and  piety,  and  ac 
knowledgment  of  the  favours  I  have  receiv- 
ed from  you  in  the  free  use  of  your  valuabh- 
library ;  I  sincerely  pray  God  to  continue 
your  health  and  social  comforts,  and  to  pro- 
long your  days  to  see  the  prosperity  of  Zioii  r. 
antPdiat  he  would  suppoi-t  and  strengthei- 
you  by  his  Spirit,  till  you  go  to  your  fathers 
ia  peace.  Your  assured  Friend, 

ELIJAH  WATERMAN 

Brid^e^OT%  ?^(A\  Ttl),  1811 


^; 


